A Refutation of Shincheonji Lesson 48: “Secrets of Heaven: Figurative Trumpet”

Using “Testing Shincheonji’s Claims: Two Lenses, One Story”

Introduction: Following the Sound

Imagine standing in a crowded marketplace when you hear a trumpet blast. Instinctively, you turn toward the sound. Is it a celebration? A warning? An announcement? The trumpet commands attention—it cuts through the noise and demands a response.

Now imagine that someone approaches you in that marketplace and says, “I know what that trumpet means. Most people don’t understand it, but I can explain it to you. That trumpet isn’t just making noise—it’s declaring something specific, something hidden. And if you don’t understand what it’s declaring, you’ll miss the most important event of your lifetime.”

Intrigued, you listen. The person explains that trumpets in the Bible are actually codes. The trumpeter represents a spirit. The trumpet represents a person. The sound represents words being declared. And there are seven trumpets in Revelation, each declaring different things. The seventh trumpet, he tells you, is the most important—it announces the coming of God’s kingdom. And you need to find where that seventh trumpet is sounding so you can gather at that mountain.

This sounds biblical. After all, Revelation does mention seven trumpets. The Bible does use symbolic language. And there is a mountain where people gather—Mount Zion. So you keep listening, taking notes, memorizing the definitions. Trumpeter = spirit. Trumpet = person. Sound = word declared.

But here’s what you don’t realize: you’re not learning what the Bible teaches about trumpets. You’re learning a symbolic code that will eventually lead you to believe that Shincheonji is the fulfillment of Revelation’s seventh trumpet, that their organization is Mount Zion, and that you must join them to be part of God’s kingdom.

This is Shincheonji Lesson 48: “Secrets of Heaven: Figurative Trumpet.”

By this point in the curriculum, students have completed 47 lessons over many months. They’ve learned that the Bible was “sealed” and requires special interpretation. They’ve memorized dozens of symbolic definitions. They’ve been taught that their churches are “idols” teaching false doctrine. They’ve learned about the seal and the mark, creating urgency about being sealed with correct teaching.

Now, in Lesson 48, they’re learning about trumpets. The lesson seems straightforward—it examines biblical passages about trumpets, explains their symbolic meaning, and encourages students to “find the seventh trumpet through the word and gather on the mountain.” Everything appears biblical and educational.

But beneath the surface, this lesson is laying crucial groundwork for the Advanced Level, where students will learn that:

• The seventh trumpet has already sounded in Shincheonji’s history
• Mount Zion is Shincheonji’s organization where people must gather
• The 144,000 are Shincheonji members who gathered at this mountain
• Lee Man-hee is the one who heard and proclaimed the seventh trumpet’s message

By the time students reach the Advanced Level and learn these claims, they will have already accepted the symbolic framework that makes these claims seem logical. They’ll have memorized that trumpets represent people declaring God’s word. They’ll have learned that finding the seventh trumpet and gathering on the mountain is essential. They’ll have been conditioned to see Shincheonji’s interpretation as the key to understanding “secrets of heaven.”

The trumpet lesson is strategic because it uses legitimate biblical imagery—trumpets do appear throughout Scripture, they do announce important events, and they are associated with God’s kingdom. But Shincheonji takes this biblical imagery and builds a symbolic system that ultimately points to their organization rather than to Christ.

This analysis will examine Lesson 48 through the framework provided in “Testing Shincheonji’s Claims: Two Lenses, One Story,” exposing how the lesson uses biblical language to build an unbiblical system. We’ll look at what the Bible actually teaches about trumpets, how Shincheonji distorts this teaching, and what students should understand as they encounter this lesson.

The analysis will be organized into several parts:

Part 1: The Symbolic Framework—examining Shincheonji’s three-part definition of trumpets Part 2: The Biblical Teaching—what Scripture actually says about trumpets Part 3: The Strategic Purpose—how this lesson fits into Shincheonji’s curriculum Part 4: The Seventh Trumpet—examining Revelation’s seventh trumpet and Shincheonji’s claims Part 5: Mount Zion—the biblical mountain versus Shincheonji’s organization Part 6: The Manipulation Techniques—psychological tactics used in this lesson Part 7: How to Respond—guidance for those encountering this teaching

Let’s begin by examining the symbolic framework that Lesson 48 establishes.

Part 1: The Symbolic Framework—Deconstructing the Trumpet

The Three-Part Definition

Lesson 48 opens with a clear, systematic breakdown of trumpet symbolism:

“There are three parables we’ll be exploring today. First, there’s the trumpeter, or the one who blows the trumpet. Second, there’s the trumpet itself. And third, there’s the sound that the trumpet produces.

1. The trumpeter: An angel in the Spiritual World, a Spirit
2. The trumpet: A person
3. The trumpet sound: The Word that declares”

This three-part definition appears logical and systematic. It breaks down the trumpet imagery into components, assigns each component a meaning, and presents it as biblical interpretation. Students are told this will help them understand “secrets of heaven”—hidden meanings in Scripture that require this special knowledge to unlock.

But there are several problems with this approach:

First, it assumes that every biblical reference to trumpets follows this exact symbolic pattern. Shincheonji’s system requires that symbols have consistent, one-to-one meanings throughout Scripture. A trumpet always represents a person. A trumpeter always represents a spirit. The sound always represents words being declared. This rigid system doesn’t allow for context, literary genre, or the possibility that the same symbol might mean different things in different passages.

But this isn’t how biblical symbolism works. Scripture uses symbols flexibly, with meanings shaped by context. Sometimes a trumpet is just a trumpet—a physical instrument used in worship or warfare. Sometimes it’s symbolic, but the symbolism varies based on context. Imposing a rigid, universal definition on every trumpet reference forces Scripture into an artificial system rather than letting each passage speak for itself.

Second, it reduces rich biblical imagery to simplistic codes. Throughout Scripture, trumpets carry multiple layers of meaning. They announce God’s presence (Exodus 19:16-19), call people to worship (Numbers 10:10), signal warfare (Joshua 6:4-5), proclaim jubilee and freedom (Leviticus 25:9), and herald God’s judgment (Revelation 8-11). This rich symbolism communicates theological truths about God’s character, His relationship with His people, and His sovereign purposes.

But Shincheonji’s system strips away this richness. Trumpets become codes: spirit + person + words. This reductionism makes students think they’re gaining deeper understanding when they’re actually losing the theological depth that biblical symbolism provides.

Third, it creates dependence on Shincheonji’s interpretation. Once students accept this three-part definition, they need Shincheonji to tell them which person each trumpet represents, which spirit is blowing through them, and what words are being declared. The symbolic system doesn’t illuminate Scripture—it makes Scripture dependent on Shincheonji’s explanation.

This is addressed in Chapter 7 of “Testing Shincheonji’s Claims: Two Lenses, One Story,” titled “The Sealed Book That Was Never Sealed.” The chapter explains that Shincheonji creates symbolic systems that make Scripture incomprehensible without their interpretation, effectively “sealing” the Bible and positioning themselves as the only ones who can “unseal” it. But Scripture was never meant to be sealed in this way. The Bible is God’s revelation to His people, written to be understood by ordinary believers through the Holy Spirit’s illumination.

Fourth, it prepares students to accept organizational claims. The three-part definition seems abstract and theological at first. But as students progress, they’ll learn that specific trumpets in Revelation represent specific people in Shincheonji’s history. The seventh trumpet, they’ll be told, represents someone in Shincheonji who proclaimed God’s word. Mount Zion, where people gather at the trumpet’s sound, represents Shincheonji’s organization.

By establishing the symbolic framework now, Shincheonji prepares students to accept these claims later. When they reach the Advanced Level and learn that the seventh trumpet has sounded in Shincheonji, they won’t question it—they’ve already accepted that trumpets represent people declaring God’s word, so it seems logical that Revelation’s trumpets represent people in Shincheonji’s history.

The Appeal to Matthew 10:20

To support their framework, Nate references Matthew 10:20:

“for it will not be you speaking, but the Spirit of your Father speaking through you.”

He explains:

“Jesus is providing guidance to his disciples as he sends them out into the world to bear witness. He tells them, ‘Though you will be placed in many uncomfortable situations, flogged on the streets, and imprisoned, when you open your mouth to speak, it will not be your own words. But whose words will you be speaking? God’s. He will be speaking through your words.’

Let’s illustrate this: God, and then a person with an arrow from God to that person’s mouth. The person becomes the mouthpiece of God, and that’s how it should be.”

This seems like good biblical teaching. Jesus did promise that the Spirit would speak through His disciples. And Christians should be mouthpieces for God’s truth. So what’s the problem?

The problem is how Shincheonji uses this truth. They’re establishing that God speaks through people—which is biblical. But they’re doing this to support their claim that trumpets (people) declare God’s word through the Spirit’s power. And eventually, they’ll claim that their leaders are these trumpets, declaring God’s word with divine authority.

Let’s look at Matthew 10:20 in context:

Matthew 10:16-20: “I am sending you out like sheep among wolves. Therefore be as shrewd as snakes and as innocent as doves. Be on your guard; you will be handed over to the local councils and be flogged in the synagogues. On my account you will be brought before governors and kings as witnesses to them and to the Gentiles. But when they arrest you, do not worry about what to say or how to say it. At that time you will be given what to say, for it will not be you speaking, but the Spirit of your Father speaking through you.”

Jesus is giving instructions to His disciples as He sends them out to proclaim the gospel. He warns them about persecution and promises that the Spirit will give them words when they’re brought before authorities. This is a promise about the Spirit’s help during persecution, not a general principle about how God always speaks through people.

Moreover, this promise was given to the apostles—those who were eyewitnesses of Jesus and were commissioned to lay the foundation of the Church (Ephesians 2:20). While the Spirit does guide and empower all believers (Romans 8:14, Galatians 5:18), the specific promise of Matthew 10:20 was about the apostles’ unique role as witnesses to Christ.

Shincheonji takes this passage and uses it to support their claim that God speaks through certain people (trumpets) with divine authority. But they’re extending a promise given to the apostles to their own leaders, effectively claiming apostolic authority for Shincheonji’s teachers.

This is a common pattern in Shincheonji’s teaching: they take biblical truths about the apostles or early church and apply them to their organization, claiming they have the same authority and role. This allows them to position their leaders as having divine authority to declare God’s word without question.

Chapter 9 of “Testing Shincheonji’s Claims: Two Lenses, One Story,” titled “The Testimony of Jesus,” addresses this issue. The chapter explains that the apostles had unique authority as eyewitnesses of Jesus and recipients of direct revelation. Their testimony forms the foundation of Christian faith (Ephesians 2:20, 1 John 1:1-3). No modern organization or leader has this same authority. When Shincheonji claims their leaders speak with the same authority as the apostles, they’re making an illegitimate claim that contradicts Scripture’s teaching about the unique role of the apostles.

The Question of Discernment

Nate asks: “How can we ensure that someone speaks only God’s words? Well, does what they say align with the word or not? God has given us a way to discern.”

This is an excellent question, and the answer is correct: we discern whether someone speaks God’s words by comparing what they say to Scripture. This is the Berean principle from Acts 17:11—examining teaching against God’s Word to see if it’s true.

But here’s the irony: if students applied this principle to Shincheonji’s teaching, they would discover that it doesn’t align with Scripture. Shincheonji’s symbolic system, their claims about Revelation’s fulfillment, their teaching about the seal and mark, their identification of their organization as Mount Zion—none of these align with what Scripture actually teaches when read in context.

Shincheonji teaches the principle of discernment but creates a system that makes genuine discernment impossible. They’ve already taught students that:

• Traditional interpretation is wrong (the Bible was “sealed”)
• Symbols require their special interpretation (you can’t understand without their system)
• Questioning their teaching means you’re “wise in your own eyes” (like the Pharisees)
• Discomfort with their teaching means spiritual growth (it feels wrong because you’re used to false teaching)

With these foundations in place, students can’t genuinely test Shincheonji’s teaching against Scripture. They’ve been conditioned to interpret Scripture through Shincheonji’s lens, to dismiss traditional interpretation as false, and to see their own doubts as evidence of spiritual immaturity rather than legitimate concerns.

This is spiritual manipulation. Legitimate Christian teaching welcomes examination and testing. As Paul wrote in 1 Thessalonians 5:21, “Test everything; hold fast what is good” (ESV). When a teaching system claims to value discernment but creates conditions that make genuine discernment impossible, that’s a clear warning sign of spiritual abuse.

Part 2: The Biblical Teaching About Trumpets

Before we can properly evaluate Shincheonji’s teaching about trumpets, we need to understand what the Bible actually says. Trumpets appear throughout Scripture in various contexts, and understanding these contexts is essential for proper interpretation.

Trumpets in the Old Testament

1. Trumpets at Mount Sinai (Exodus 19:16-19)

The first significant trumpet in Scripture appears at Mount Sinai when God gives the Law:

“On the morning of the third day there was thunder and lightning, with a thick cloud over the mountain, and a very loud trumpet blast. Everyone in the camp trembled. Then Moses led the people out of the camp to meet with God, and they stood at the foot of the mountain. Mount Sinai was covered with smoke, because the LORD descended on it in fire. The smoke billowed up from it like smoke from a furnace, and the whole mountain trembled violently. As the sound of the trumpet grew louder and louder, Moses spoke and the voice of God answered him.”

Notice several things about this trumpet:

• It announces God’s presence. The trumpet sounds as God descends on the mountain in fire and smoke.
• It creates reverent fear. The people tremble at the sound.
• It calls people to meet with God. Moses leads the people out to meet God at the trumpet’s sound.
• It accompanies God’s voice. The trumpet grows louder, and then God speaks.

This trumpet is not a person declaring words. It’s a supernatural sound accompanying God’s theophany—His visible manifestation to His people. The trumpet announces that God is present and speaking.

2. Trumpets for Assembly and Warfare (Numbers 10:1-10)

God commands Moses to make two silver trumpets for specific purposes:

“The LORD said to Moses: ‘Make two trumpets of hammered silver, and use them for calling the community together and for having the camps set out. When both are sounded, the whole community is to assemble before you at the entrance to the tent of meeting. If only one is sounded, the leaders—the heads of the clans of Israel—are to assemble before you. When a trumpet blast is sounded, the tribes camping on the east are to set out. At the sounding of a second blast, the camps on the south are to set out. The blast will be the signal for setting out. To gather the assembly, blow the trumpets, but not with the signal for setting out.

‘The sons of Aaron, the priests, are to blow the trumpets. This is to be a lasting ordinance for you and the generations to come. When you go into battle in your own land against an enemy who is oppressing you, sound a blast on the trumpets. Then you will be remembered by the LORD your God and rescued from your enemies. Also at your times of rejoicing—your appointed festivals and New Moon feasts—you are to sound the trumpets over your burnt offerings and fellowship offerings, and they will be a memorial for you before your God. I am the LORD your God.'”

These trumpets serve multiple functions:

• Calling the community together for assembly
• Signaling movement when camps set out
• Announcing warfare when going into battle
• Celebrating worship at festivals and offerings

The trumpets are communication tools, not symbolic codes. They serve practical purposes in Israel’s community life. While they do have spiritual significance (they remind God of His people and are used in worship), they’re not symbols requiring special interpretation. They’re actual instruments serving actual functions.

3. Trumpets at Jericho (Joshua 6:4-5)

When Israel conquers Jericho, God commands them to use trumpets:

“Have seven priests carry trumpets of rams’ horns in front of the ark. On the seventh day, march around the city seven times, with the priests blowing the trumpets. When you hear them sound a long blast on the trumpets, have the whole army give a loud shout; then the wall of the city will collapse and the army will go up, everyone straight in.”

The trumpets at Jericho serve several purposes:

• They demonstrate that victory comes from God, not military might. The battle strategy is absurd from a human perspective—marching and blowing trumpets won’t knock down walls. But God uses this to show that He gives the victory.
• They accompany the ark of the covenant. The trumpets are blown in front of the ark, emphasizing God’s presence with His people.
• They signal the moment of victory. When the long blast sounds, the people shout and the walls fall.

Again, these are actual trumpets serving actual purposes in a historical event. While the event has spiritual significance (demonstrating God’s power and faithfulness), the trumpets aren’t symbols requiring decoding. They’re instruments used in worship and warfare.

4. The Jubilee Trumpet (Leviticus 25:9)

Every fifty years, Israel was to sound a trumpet announcing the Year of Jubilee:

“Then have the trumpet sounded everywhere on the tenth day of the seventh month; on the Day of Atonement sound the trumpet throughout your land. Consecrate the fiftieth year and proclaim liberty throughout the land to all its inhabitants. It shall be a jubilee for you; each of you is to return to your family property and to your own clan.”

The Jubilee trumpet announced:

• Freedom for slaves
• Return of property to original owners
• Rest for the land
• Economic reset for the community

This trumpet proclaimed good news—liberty, restoration, and renewal. It’s significant that Jesus, in His first sermon in Nazareth, quoted Isaiah 61:1-2, which uses Jubilee language: “The Spirit of the Lord is on me, because he has anointed me to proclaim good news to the poor. He has sent me to proclaim freedom for the prisoners and recovery of sight for the blind, to set the oppressed free, to proclaim the year of the Lord’s favor” (Luke 4:18-19).

Jesus is the ultimate fulfillment of Jubilee—He proclaims freedom, restoration, and the Lord’s favor. The Jubilee trumpet pointed forward to Christ and His gospel.

5. Trumpets in the Prophets

The prophets use trumpet imagery to announce God’s judgment and salvation:

Joel 2:1: “Blow the trumpet in Zion; sound the alarm on my holy hill. Let all who live in the land tremble, for the day of the LORD is coming. It is close at hand.”

Isaiah 27:13: “And in that day a great trumpet will sound. Those who were perishing in Assyria and those who were exiled in Egypt will come and worship the LORD on the holy mountain in Jerusalem.”

Zechariah 9:14: “Then the LORD will appear over them; his arrow will flash like lightning. The Sovereign LORD will sound the trumpet; he will march in the storms of the south.”

In these passages, trumpets announce:

• God’s judgment (the Day of the LORD)
• God’s salvation (gathering the exiles)
• God’s victory (the LORD marching in battle)

The trumpet is associated with God’s decisive action in history—His intervention to judge evil and save His people.

Trumpets in the New Testament

1. The Last Trumpet (1 Corinthians 15:51-52)

Paul writes about the resurrection:

“Listen, I tell you a mystery: We will not all sleep, but we will all be changed—in a flash, in the twinkling of an eye, at the last trumpet. For the trumpet will sound, the dead will be raised imperishable, and we will be changed.”

The “last trumpet” announces:

• The resurrection of the dead
• The transformation of believers
• The completion of salvation

This trumpet is eschatological—it marks the end of this age and the beginning of the age to come. It’s associated with Christ’s return and the fulfillment of God’s redemptive plan.

2. The Trumpet Call of God (1 Thessalonians 4:16)

Paul describes Christ’s return:

“For the Lord himself will come down from heaven, with a loud command, with the voice of the archangel and with the trumpet call of God, and the dead in Christ will rise first.”

The trumpet at Christ’s return announces:

• The Lord’s personal return
• The resurrection of believers
• The gathering of God’s people

This trumpet is loud, unmistakable, and universal. It’s not a secret code requiring interpretation—it’s a clear announcement that Christ has returned.

3. The Seventh Trumpet (Revelation 11:15-19)

The seventh trumpet in Revelation announces God’s kingdom:

“The seventh angel sounded his trumpet, and there were loud voices in heaven, which said: ‘The kingdom of the world has become the kingdom of our Lord and of his Messiah, and he will reign for ever and ever.’

And the twenty-four elders, who were seated on their thrones before God, fell on their faces and worshiped God, saying:

‘We give thanks to you, Lord God Almighty, the One who is and who was, because you have taken your great power and have begun to reign. The nations were angry, and your wrath has come. The time has come for judging the dead, and for rewarding your servants the prophets and your people who revere your name, both great and small— and for destroying those who destroy the earth.’

Then God’s temple in heaven was opened, and within his temple was seen the ark of his covenant. And there came flashes of lightning, rumblings, peals of thunder, an earthquake and a severe hailstorm.”

The seventh trumpet announces:

• God’s kingdom has come
• Christ reigns forever
• The time for judgment has arrived
• God’s servants will be rewarded
• God’s enemies will be destroyed

This is the climactic trumpet—it announces the fulfillment of God’s plan, the establishment of His kingdom, and the final judgment. It’s associated with cosmic signs (lightning, thunder, earthquake, hail) that demonstrate God’s power and authority.

Common Themes in Biblical Trumpets

When we survey how trumpets are used throughout Scripture, several themes emerge:

1. Trumpets announce God’s presence and action. Whether at Sinai, in battle, at festivals, or in prophetic visions, trumpets signal that God is present and acting. They draw attention to what God is doing.

2. Trumpets call people to respond. They summon people to assemble, to worship, to prepare for battle, to celebrate, to repent. Trumpets demand a response—you can’t ignore a trumpet blast.

3. Trumpets mark significant moments. They announce important events—God giving the Law, Israel conquering Jericho, the Year of Jubilee, the Day of the LORD, Christ’s return. Trumpets mark transitions and turning points in God’s redemptive plan.

4. Trumpets are loud and unmistakable. Biblical trumpets aren’t subtle or hidden. They’re loud, clear, and impossible to miss. When God’s trumpet sounds, everyone knows it.

5. Trumpets point to Christ and His kingdom. The Old Testament trumpets pointed forward to the ultimate fulfillment in Christ. The Jubilee trumpet pointed to Jesus proclaiming freedom. The prophetic trumpets pointed to God’s final judgment and salvation. The New Testament trumpets announce Christ’s return and the establishment of His eternal kingdom.

This biblical pattern is very different from Shincheonji’s symbolic system. Biblical trumpets aren’t codes requiring special interpretation—they’re clear announcements of God’s action that demand response. They’re not about identifying which person represents which trumpet—they’re about recognizing what God is doing and responding appropriately.

Positioning in the Curriculum

To understand why Lesson 48 is strategically significant, we need to see where it fits in Shincheonji’s overall curriculum structure and what foundations it builds upon:

By Lesson 48, students have already learned:

• Lessons 1-30 (Introductory Level – Parables): The Bible was “sealed” for 2,000 years and requires special interpretation. Traditional Christianity doesn’t understand Scripture correctly. Symbols and parables need Shincheonji’s interpretive system to be understood.
• Lessons 31-46 (Intermediate Level – Bible Logic): Detailed symbolic definitions (sun = pastor, stars = evangelists, lampstand = church, etc.). How to identify “idols” (false teachers and wrong interpretations). The seal and mark (creating urgency about accepting correct teaching).
• Lesson 47: The seal represents having God’s Word (Shincheonji’s interpretation) on your heart. The mark represents accepting false teaching. You must be sealed to avoid the mark.

Now, in Lesson 48, students are learning about trumpets. This lesson serves several strategic purposes in Shincheonji’s indoctrination process:

First, it introduces the concept of finding and gathering. The stated hope for the lesson is: “To find the 7th trumpet through the word and gather on the Mountain.” This introduces two crucial concepts that will be developed in later lessons:

• Finding: Students must identify where the seventh trumpet has sounded
• Gathering: Students must physically gather at a specific location (the mountain)

These concepts prepare students for later teaching that they must identify Shincheonji as the place where the seventh trumpet sounded and must join (gather at) Shincheonji’s organization.

Second, it establishes that trumpets represent people declaring God’s word. By defining the trumpet as “a person” and the trumpet sound as “the Word that declares,” Shincheonji prepares students to accept that Revelation’s seven trumpets represent seven specific people in their organizational history. When students reach the Advanced Level, they’ll learn who these people are and how they fulfilled the trumpet prophecies.

Third, it creates urgency about the seventh trumpet. The lesson emphasizes that students need to find the seventh trumpet and gather on the mountain. This creates a sense that something crucial is happening now, and students need to identify and respond to it. This urgency will intensify as they progress through the curriculum.

Fourth, it connects multiple biblical themes into Shincheonji’s narrative. The lesson ties together trumpets, Mount Zion, gathering, the elect, angels, and Jesus. By connecting these themes, Shincheonji creates a comprehensive narrative that will eventually position their organization as the fulfillment of all these biblical concepts.

Fifth, it continues the pattern of redefining biblical terms. Just as previous lessons redefined seal, mark, lampstand, idol, and other terms, this lesson redefines trumpet. Students are gradually learning a new vocabulary that sounds biblical but actually serves Shincheonji’s organizational purposes.

The Progression of Commitment

By Lesson 48, students have been gradually increasing their commitment to Shincheonji’s system:

Early lessons (1-15): “This is interesting Bible study. I’m learning that the Bible uses symbols and parables that need interpretation.”

Middle lessons (16-35): “Traditional Christianity has misunderstood the Bible. These symbolic definitions make sense and help me understand Scripture better.”

Recent lessons (36-47): “My church might be teaching false doctrine (idols). I need to be sealed with correct teaching to avoid the mark. This is urgent and essential.”

Lesson 48: “I need to find where the seventh trumpet has sounded and gather at that mountain. This is where God’s kingdom is being established.”

Future lessons (Advanced Level): “The seventh trumpet has sounded in Shincheonji. Mount Zion is Shincheonji’s organization. I need to complete my training and join them to be part of the 144,000.”

Each lesson builds on previous lessons, gradually increasing commitment and making it harder to step back. This is the classic pattern of incremental commitment used by high-control groups: you don’t ask for total commitment at the beginning—you ask for small commitments that gradually increase until the person is fully invested.

Chapter 1 of “Testing Shincheonji’s Claims: Two Lenses, One Story,” titled “The Invitation,” describes this process. The chapter explains that Shincheonji’s recruitment is designed to gradually increase commitment while concealing the true nature and beliefs of the organization. Students don’t realize they’re in Shincheonji or where the teaching is heading until they’ve already accepted foundational premises that make leaving difficult.

Lesson 48 represents a significant escalation in this commitment process. Students are no longer just learning symbolic definitions—they’re being told they need to find a specific fulfillment (the seventh trumpet) and take specific action (gather on the mountain). This moves from passive learning to active seeking, preparing students to eventually join Shincheonji.

The Role of Matthew 24

Nate introduces Matthew 24 as “a mini-revelation”:

“Remember our nickname for Matthew 24? We call Matthew 24 a mini-revelation. Why? Because all of the events that Jesus teased in Matthew 24 are mentioned again in more detail in the book of Revelation. So, when we understand Revelation, Matthew 24 makes sense. And when we understand Matthew 24, Revelation makes sense. They’re closely tied together.”

This connection between Matthew 24 and Revelation is strategically important for Shincheonji’s teaching. Let’s examine why:

First, it positions Revelation as the detailed explanation of Jesus’ prophecy. By calling Matthew 24 a “trailer” and Revelation the “full movie,” Shincheonji suggests that understanding Revelation is essential for understanding Jesus’ teaching. This elevates Revelation’s importance and makes students eager to learn Shincheonji’s interpretation of it.

Second, it suggests that Jesus couldn’t share everything with His disciples. Nate explains: “There were many things that Jesus wanted to share with his disciples, but he had limited time with them and couldn’t share everything he needed to before he was crucified.”

This is a subtle but significant claim. It suggests that Jesus’ earthly teaching was incomplete and needed to be supplemented by later revelation. While it’s true that Jesus said there were things the disciples couldn’t bear at that time (John 16:12), He also promised that the Holy Spirit would guide them into all truth (John 16:13). This promise was fulfilled through the apostles’ teaching, which is recorded in the New Testament.

But Shincheonji uses this idea to suggest that there’s still more revelation needed—revelation that they claim to provide through their interpretation of Revelation. This positions Shincheonji as providing what Jesus “couldn’t share” with His disciples, effectively claiming to complete Jesus’ teaching.

Third, it creates a framework for interpreting both passages symbolically. By connecting Matthew 24 and Revelation, Shincheonji can interpret both passages through their symbolic system. When Jesus talks about the sun, moon, and stars going dark, Shincheonji claims this is symbolic (which is correct), but then they apply their specific symbolic definitions (sun = pastor, moon = evangelist, stars = congregation members).

Let’s look at the passage Nate references:

Matthew 24:29-31: “Immediately after the distress of those days ‘the sun will be darkened, and the moon will not give its light; the stars will fall from the sky, and the heavenly bodies will be shaken.’ Then will appear the sign of the Son of Man in heaven. And then all the peoples of the earth will mourn when they see the Son of Man coming on the clouds of heaven, with power and great glory. And he will send his angels with a loud trumpet call, and they will gather his elect from the four winds, from one end of the heavens to the other.”

Nate makes an important observation:

“If the sun went dark, would there be any survivors? No. If the moon got anywhere near the planet, would there be any survivors? No. So then, how do these things take place and there are still people left to gather after? Is this literal? No. It’s figurative in nature.”

This reasoning is correct. The cosmic language in Matthew 24:29 is not describing literal astronomical events—it’s using Old Testament prophetic language to describe significant spiritual and historical events. This kind of language appears throughout the prophets (Isaiah 13:10, 34:4; Ezekiel 32:7-8; Joel 2:10, 31; 3:15) to describe God’s judgment on nations and kingdoms.

However, Shincheonji takes this correct observation (the language is figurative) and applies their specific symbolic system to it. In later lessons, students will learn that:

• The sun going dark = the pastor of a church being judged/removed
• The moon not giving light = the evangelist losing their position
• The stars falling = congregation members leaving the church

And Shincheonji will claim these events happened in their organizational history—specifically, they claim this describes events at the Tabernacle Temple in the 1980s, which they identify as the fulfillment of Matthew 24 and Revelation.

But this interpretation has serious problems:

Problem 1: It ignores the Old Testament background. Jesus is using language from the prophets, particularly Isaiah 13:10 and 34:4, which describe God’s judgment on Babylon and Edom. This cosmic language is a standard way of describing the fall of kingdoms and the end of ages. Jesus is saying that His coming will be as significant as the fall of Babylon—it will mark the end of one age and the beginning of another.

Problem 2: It makes Jesus’ prophecy about Shincheonji’s history. By claiming that Matthew 24:29 describes events in their organization in the 1980s, Shincheonji makes Jesus’ prophecy about themselves. But Jesus was speaking to His disciples about events that would affect them and their generation. The immediate context of Matthew 24 is the destruction of Jerusalem in AD 70, which Jesus explicitly says will happen within that generation (Matthew 24:34).

Problem 3: It trivializes cosmic language. When prophets use cosmic language (sun, moon, stars), they’re describing events of massive historical and theological significance—the fall of empires, the judgment of nations, the end of ages. Shincheonji reduces this language to describe internal organizational events. This trivializes the language and misses its theological significance.

The biblical understanding of Matthew 24:29-31 recognizes that Jesus is using prophetic language to describe His coming in judgment on Jerusalem (fulfilled in AD 70) and His ultimate return at the end of the age. The cosmic language emphasizes the significance of these events—they mark the end of the old covenant age and the establishment of Christ’s kingdom.

For more on how first-century Christians understood this kind of apocalyptic language, the resource “How First-Century Christians Read Revelation Like a Political Cartoon” explains that early Christians were familiar with prophetic imagery from the Old Testament and understood that cosmic language described significant historical events using symbolic imagery, not literal astronomical phenomena.

The Gathering of the Elect

Nate emphasizes that after the cosmic signs, “Jesus and the angels gather the elect”:

“So after this event takes place, then Jesus and the angels gather the elect. Jesus plus angels gather the elect. Guess what? That should sound familiar because there are many other times Jesus talked about he and his angels doing a work of gathering.”

He connects this to the parable of the wheat and tares (Matthew 13), suggesting they describe the same event. This connection is strategically important because it allows Shincheonji to claim that:

• The gathering is happening now (not at Christ’s future return)
• The gathering is into Shincheonji (they are the “barn” where wheat is gathered)
• Students need to be part of this gathering (by joining Shincheonji)

But let’s examine what Jesus actually teaches about gathering:

Matthew 13:30 (Parable of the Wheat and Tares): “Let both grow together until the harvest. At that time I will tell the harvesters: First collect the weeds and tie them in bundles to be burned; then gather the wheat and bring it into my barn.”

Matthew 13:39-43 (Jesus’ Explanation): “The harvest is the end of the age, and the harvesters are angels. As the weeds are pulled up and burned in the fire, so it will be at the end of the age. The Son of Man will send out his angels, and they will weed out of his kingdom everything that causes sin and all who do evil. They will throw them into the blazing furnace, where there will be weeping and gnashing of teeth. Then the righteous will shine like the sun in the kingdom of their Father. Whoever has ears, let them hear.”

Jesus explicitly states that the harvest is “the end of the age.” This is not an event in Shincheonji’s history in the 1980s or 1990s—it’s the final judgment when Christ returns. The angels will separate the righteous from the wicked, and the righteous will “shine like the sun in the kingdom of their Father.”

Matthew 24:31: “And he will send his angels with a loud trumpet call, and they will gather his elect from the four winds, from one end of the heavens to the other.”

This gathering is also associated with Christ’s return. The trumpet sounds, and angels gather the elect from all over the earth. This is a universal, cosmic event, not a localized gathering into a specific organization.

1 Thessalonians 4:16-17: “For the Lord himself will come down from heaven, with a loud command, with the voice of the archangel and with the trumpet call of God, and the dead in Christ will rise first. After that, we who are still alive and are left will be caught up together with them in the clouds to meet the Lord in the air. And so we will be with the Lord forever.”

Paul describes the same event—Christ returns with a trumpet call, and believers are gathered to meet Him. This is clearly a future event associated with Christ’s return and the resurrection of the dead.

Shincheonji takes these passages about Christ’s future return and the final judgment and reinterprets them to describe events in their organizational history. This allows them to claim that the prophecies have been fulfilled in their organization and that students need to join them to be part of the gathered elect.

But this interpretation contradicts Jesus’ own explanation. He said the harvest is “the end of the age”—not an event in the 1980s. He said the righteous will “shine like the sun in the kingdom of their Father”—not join a specific organization in Korea. He said angels will gather the elect “from one end of the heavens to the other”—not just those who join Shincheonji.

Chapter 20 of “Testing Shincheonji’s Claims: Two Lenses, One Story,” titled “The Harvest and the Harvesters,” addresses this issue in detail. The chapter explains that Shincheonji takes Jesus’ teaching about the final harvest at the end of the age and reinterprets it to describe their recruitment efforts. This allows them to claim divine authority for their evangelism and to position joining their organization as fulfilling biblical prophecy.

But the biblical harvest is about Christ’s return and final judgment, not about joining a specific organization. When groups claim that joining them is the fulfillment of prophetic gathering, that’s a warning sign of cultic manipulation.

The Connection to the Seal

The lesson includes a brief review of the previous lesson about the seal:

“In our previous lesson, we explored the figurative seal, which represents the Word of God. This seal stamps people with God’s name on their foreheads, signifying that they have understood and retained God’s word in their hearts and minds.”

Nate then references Hebrews 8:10-12, which describes the New Covenant:

“This is the covenant I will establish with the people of Israel after that time, declares the Lord. I will put my laws in their minds and write them on their hearts. I will be their God, and they will be my people. No longer will they teach their neighbor, or say to one another, ‘Know the Lord,’ because they will all know me, from the least of them to the greatest. For I will forgive their wickedness and will remember their sins no more.”

Nate explains:

“According to Hebrews 8:10-12, God said, ‘I will establish a new covenant. This new covenant, I will put in people’s minds and hearts.’ Why? It is put in the mind so that people understand it, and in the heart so that people believe in it. You need both understanding and belief… That’s what it means to be sealed. Does that make sense? Having God’s law in your mind and on your heart.”

This seems like good biblical teaching. The New Covenant does involve God’s law being written on hearts and minds. And believers should both understand and believe God’s word. So what’s the problem?

The problem is that Shincheonji has redefined what “God’s law” and “God’s word” mean. In their system:

• “God’s law” = Shincheonji’s interpretation of Scripture
• “God’s word” = Shincheonji’s symbolic system
• “Understanding” = Accepting Shincheonji’s definitions
• “Believing” = Committing to Shincheonji’s teaching

So when Nate talks about having God’s law in your mind and heart, he’s actually talking about accepting and internalizing Shincheonji’s interpretation. The biblical language masks the organizational agenda.

Let’s look at Hebrews 8:10-12 in context. This passage quotes Jeremiah 31:31-34, which prophesies the New Covenant. What does this covenant involve?

First, it’s based on God’s grace, not human performance. The Old Covenant was based on Israel’s obedience to the Law, which they repeatedly failed to keep. The New Covenant is based on God’s promise to forgive sins and transform hearts. It’s a covenant of grace.

Second, it’s internalized by the Holy Spirit. God writes His law on hearts through the Holy Spirit’s work. As Paul explains in 2 Corinthians 3:3, “You show that you are a letter from Christ, the result of our ministry, written not with ink but with the Spirit of the living God, not on tablets of stone but on tablets of human hearts.”

Third, it results in personal knowledge of God. “They will all know me, from the least of them to the greatest.” This isn’t knowledge about God—it’s relational knowledge, knowing God personally through Christ.

Fourth, it’s based on forgiveness of sins. “For I will forgive their wickedness and will remember their sins no more.” The New Covenant is fundamentally about forgiveness through Christ’s sacrifice.

This is very different from Shincheonji’s teaching. The biblical New Covenant is about:

• Grace (God’s unmerited favor)
• The Holy Spirit (transforming hearts from within)
• Personal relationship with God (knowing Him directly)
• Forgiveness through Christ (sins forgiven through His sacrifice)

Shincheonji’s version is about:

• Correct interpretation (understanding their symbolic system)
• Human teaching (Shincheonji’s instructors writing on hearts)
• Organizational knowledge (knowing their doctrines)
• Intellectual agreement (accepting their teaching)

These are fundamentally different. Shincheonji takes the language of the New Covenant and uses it to describe their teaching system, but they’ve stripped away the covenant’s actual content—grace, the Spirit, relationship with God, and forgiveness through Christ.

Chapter 16 of “Testing Shincheonji’s Claims: Two Lenses, One Story,” titled “The Holy Spirit in Shincheonji’s Theology,” addresses this issue. The chapter explains that Shincheonji consistently minimizes the Holy Spirit’s role and replaces it with human teaching and organizational structures. This is one of the clearest markers that their theology departs from biblical Christianity.

Nate then makes an important connection:

“But where does sealing take place? Sealing takes place on the mountain – the mountain that sounds and declares the coming of the Lamb and the Lord, the place where many will gather. This is where sealing takes place… Of course, it is Mount Zion, where sealing takes place.”

This is a crucial claim that connects the seal (from Lesson 47) to the trumpet and mountain (Lesson 48). Shincheonji is teaching that:

• Sealing happens at a specific location (Mount Zion)
• This location is where the trumpet sounds (declaring the coming of the Lamb)
• People must gather at this location to be sealed

In later lessons, students will learn that Shincheonji’s organization is “Mount Zion” and that they must join Shincheonji to be sealed. The trumpet lesson is laying the groundwork for this claim by establishing that there’s a specific mountain where the trumpet sounds and where people must gather to be sealed.

But this contradicts biblical teaching about the seal. As we examined in the analysis of Lesson 47, the biblical seal is the Holy Spirit, given to all believers at conversion (Ephesians 1:13-14, 2 Corinthians 1:21-22). The seal is not received by gathering at a specific location or joining a specific organization—it’s received by trusting in Christ.

Moreover, Mount Zion in Scripture represents several things:

• The physical location in Jerusalem where the temple was built
• The heavenly Jerusalem where God dwells (Hebrews 12:22)
• The Church as the people of God (1 Peter 2:4-10)
• Christ Himself as the cornerstone (Isaiah 28:16, 1 Peter 2:6)

Mount Zion is not a specific organization in Korea. It’s a biblical image representing God’s presence with His people through Christ. When Shincheonji claims to be Mount Zion, they’re claiming to be the exclusive location of God’s presence and work, which contradicts Scripture’s teaching that God dwells with all believers through the Holy Spirit (1 Corinthians 3:16, 6:19).

Part 4: The Seventh Trumpet—Shincheonji’s Claims vs. Biblical Teaching

Revelation’s Seven Trumpets

To understand Shincheonji’s teaching about the seventh trumpet, we need to first understand what Revelation actually teaches about the seven trumpets. The trumpet judgments appear in Revelation 8-11:

The First Four Trumpets (Revelation 8:6-12):

• First trumpet: Hail and fire mixed with blood; one-third of earth, trees, and grass burned
• Second trumpet: Something like a great mountain thrown into the sea; one-third of sea becomes blood, one-third of sea creatures die, one-third of ships destroyed
• Third trumpet: A great star falls from heaven; one-third of rivers and springs become bitter, many people die
• Fourth trumpet: One-third of sun, moon, and stars struck; one-third of their light darkened

The Fifth and Sixth Trumpets – The First Two Woes (Revelation 8:13-9:21):

• Fifth trumpet (First Woe): Locusts from the Abyss torment those without God’s seal for five months
• Sixth trumpet (Second Woe): Four angels released to kill one-third of mankind; army of 200 million horsemen

The Seventh Trumpet – The Third Woe (Revelation 11:15-19): “The seventh angel sounded his trumpet, and there were loud voices in heaven, which said: ‘The kingdom of the world has become the kingdom of our Lord and of his Messiah, and he will reign for ever and ever.’

And the twenty-four elders, who were seated on their thrones before God, fell on their faces and worshiped God, saying:

‘We give thanks to you, Lord God Almighty, the One who is and who was, because you have taken your great power and have begun to reign. The nations were angry, and your wrath has come. The time has come for judging the dead, and for rewarding your servants the prophets and your people who revere your name, both great and small— and for destroying those who destroy the earth.’

Then God’s temple in heaven was opened, and within his temple was seen the ark of his covenant. And there came flashes of lightning, rumblings, peals of thunder, an earthquake and a severe hailstorm.”

The seventh trumpet is clearly climactic. It announces:

1. God’s kingdom has come – “The kingdom of the world has become the kingdom of our Lord and of his Messiah”
2. Christ’s eternal reign – “He will reign for ever and ever”
3. God’s wrath – “Your wrath has come”
4. Final judgment – “The time has come for judging the dead”
5. Reward for God’s servants – “Rewarding your servants the prophets and your people”
6. Destruction of God’s enemies – “Destroying those who destroy the earth”
7. Cosmic signs – Lightning, thunder, earthquake, hailstorm

This is clearly describing the culmination of history—the final establishment of God’s kingdom, the judgment of the dead, and the reward of the righteous. It’s not describing an event in a specific organization’s history in the 1980s or 1990s.

How Shincheonji Interprets the Seventh Trumpet

While Lesson 48 doesn’t fully reveal Shincheonji’s interpretation of the seventh trumpet (that comes in later lessons), it’s laying the groundwork. Based on Shincheonji’s teaching in the Advanced Level, they claim that:

• The seventh trumpet sounded in their organizational history (specifically, they claim it relates to events in the 1980s-1990s involving the Tabernacle Temple and Shincheonji’s founding)
• The person who heard and proclaimed the seventh trumpet’s message is Lee Man-hee, their founder
• Mount Zion where people gather is Shincheonji’s organization
• The 144,000 who are sealed are Shincheonji members who completed their training
• The kingdom that has come is Shincheonji’s establishment as God’s true church

These claims are extraordinary. Shincheonji is claiming that:

• Revelation’s climactic prophecy has been fulfilled in their organization’s recent history
• Their founder is the central figure in this fulfillment
• Their organization is God’s kingdom on earth
• Only their members are the sealed servants mentioned in Revelation

Let’s examine why these claims are problematic:

Problem 1: The seventh trumpet announces events that clearly haven’t happened yet.

Revelation 11:18 says the seventh trumpet announces “the time has come for judging the dead.” Has the final judgment of all the dead occurred? No. Has Christ returned visibly to judge the living and the dead? No. Have all God’s servants been rewarded? No. Have all God’s enemies been destroyed? No.

The events announced by the seventh trumpet are clearly future, final, and universal. They haven’t happened yet, and when they do happen, they will be unmistakable. As Jesus said, “For as lightning that comes from the east is visible even in the west, so will be the coming of the Son of Man” (Matthew 24:27). When the seventh trumpet sounds and Christ returns in glory to judge the world, everyone will know it.

Shincheonji’s claim that the seventh trumpet sounded in their organizational history in the 1980s-1990s requires believing that these massive, cosmic, universal events have already occurred in a localized, organizational context. This requires ignoring what the text actually says.

Problem 2: The seventh trumpet is loud and unmistakable.

1 Thessalonians 4:16 describes the trumpet at Christ’s return: “For the Lord himself will come down from heaven, with a loud command, with the voice of the archangel and with the trumpet call of God.”

1 Corinthians 15:52 calls it “the last trumpet”: “For the trumpet will sound, the dead will be raised imperishable, and we will be changed.”

The trumpet at Christ’s return is loud, clear, and universal. It’s not a secret message that only one organization understands. It’s not a coded symbol that requires special interpretation. It’s a clear announcement that Christ has returned.

If the seventh trumpet has already sounded, why didn’t the dead rise? Why weren’t believers transformed? Why didn’t everyone see Christ’s return? The biblical description of the trumpet doesn’t match Shincheonji’s claim that it sounded secretly in their organizational history.

Problem 3: The seventh trumpet announces Christ’s reign, not an organization’s establishment.

Revelation 11:15 says, “The kingdom of the world has become the kingdom of our Lord and of his Messiah, and he will reign for ever and ever.”

This is about Christ’s reign, not about Shincheonji’s establishment. The kingdom that comes is God’s kingdom, not a human organization. When the seventh trumpet sounds, it announces that Christ has taken His great power and begun to reign (Revelation 11:17).

Shincheonji’s claim that the seventh trumpet announced their organization’s establishment makes their organization the fulfillment of God’s kingdom. But God’s kingdom is not a human organization—it’s Christ’s reign over all creation. As Jesus said, “My kingdom is not of this world” (John 18:36).

Problem 4: It makes recent history the climax of biblical prophecy.

Biblical prophecy spans all of human history, from creation to the new creation. It encompasses God’s work with Israel, the coming of Christ, the establishment of the Church, and the final consummation when Christ returns. The climax of this history is Christ’s return, the resurrection of the dead, the final judgment, and the new heavens and new earth.

Shincheonji’s interpretation makes events in their organization in the 1980s-1990s the climax of all biblical prophecy. This is an extraordinary claim that requires extraordinary evidence. But Shincheonji provides no evidence beyond their assertion that their symbolic system proves it.

Moreover, this interpretation makes biblical prophecy all about one organization in one country in one recent time period. But biblical prophecy is about God’s universal plan for all humanity throughout all history. Reducing it to one organization’s history trivializes the scope and significance of biblical prophecy.

The Biblical Understanding of the Seventh Trumpet

So if the seventh trumpet hasn’t sounded yet, what does it represent? Christian interpreters throughout history have understood the seventh trumpet in several ways:

The Futurist View: The seventh trumpet will sound at Christ’s return. It announces the final establishment of God’s kingdom, the resurrection of the dead, the final judgment, and the beginning of the eternal state. This view sees Revelation’s trumpets as describing events leading up to and including Christ’s return.

The Historicist View: The seven trumpets describe successive periods of church history, with the seventh trumpet representing the final period before Christ’s return. This view sees Revelation as a prophetic overview of church history from the first century to the end.

The Preterist View: The seven trumpets describe God’s judgment on Jerusalem and the Roman Empire in the first century. The seventh trumpet represents the final victory of the gospel over the old covenant system and the pagan empire. This view sees Revelation as primarily addressing the situation of first-century Christians facing persecution.

The Idealist View: The seven trumpets represent recurring patterns throughout church history—God repeatedly judges evil and vindicates His people. The seventh trumpet represents the ultimate, final victory of God’s kingdom over all opposition. This view sees Revelation as using symbolic imagery to communicate timeless spiritual truths.

These views differ in their specifics, but they share important commonalities:

1. The seventh trumpet is about Christ’s victory, not about a human organization
2. The seventh trumpet announces God’s kingdom, not organizational establishment
3. The seventh trumpet is either future or represents first-century events, not recent organizational history
4. The seventh trumpet is clear and unmistakable, not a secret code requiring special interpretation

All orthodox Christian interpretations recognize that Revelation’s trumpets are about God’s sovereign work in history, culminating in Christ’s victory and the establishment of His eternal kingdom. No orthodox interpretation makes the trumpets about one modern organization’s history.

The resource “Early Christian Revelation Understanding” explains that early Christians understood Revelation as addressing their immediate situation (persecution under Rome) while also pointing to God’s ultimate victory at the end of history. They didn’t see it as a coded message about events 2,000 years in their future in a specific organization.

Similarly, “How First-Century Christians Read Revelation Like a Political Cartoon” explains that Revelation uses symbolic imagery that first-century Christians would have recognized, drawing on Old Testament prophetic language and contemporary political imagery. The symbols weren’t meant to be decoded using a special system—they were meant to communicate clear truths about God’s sovereignty and Christ’s victory to Christians facing persecution.

The Connection to 1 Corinthians 15

It’s significant that Paul connects the trumpet to the resurrection in 1 Corinthians 15:51-52:

“Listen, I tell you a mystery: We will not all sleep, but we will all be changed—in a flash, in the twinkling of an eye, at the last trumpet. For the trumpet will sound, the dead will be raised imperishable, and we will be changed.”

The “last trumpet” announces:

• The resurrection of the dead
• The transformation of believers
• The completion of salvation

This connects directly to Revelation’s seventh trumpet, which announces “the time has come for judging the dead” (Revelation 11:18). The seventh trumpet and the last trumpet are describing the same event—Christ’s return, the resurrection, and the final judgment.

This is why the claim that the seventh trumpet has already sounded is so problematic. If the seventh trumpet has sounded, then the resurrection should have occurred. The dead should have been raised. Believers should have been transformed. But none of this has happened.

Paul’s teaching makes clear that the trumpet is associated with visible, physical, unmistakable events—the resurrection of the dead and the transformation of believers. These events haven’t occurred, which means the trumpet hasn’t sounded. When it does sound, everyone will know it because the dead will rise and believers will be transformed “in a flash, in the twinkling of an eye.”

The Biblical Significance of Mount Zion

Lesson 48 emphasizes that students need to “find the 7th trumpet through the word and gather on the Mountain.” Nate explicitly states: “Of course, it is Mount Zion, where sealing takes place.”

This claim is central to Shincheonji’s teaching. They position their organization as “Mount Zion” where believers must gather to be sealed and be part of the 144,000. But to evaluate this claim, we need to understand what Mount Zion actually represents in Scripture.

Mount Zion in the Old Testament:

Mount Zion originally referred to a specific geographical location—the hill in Jerusalem where King David established his capital and where Solomon later built the temple. But even in the Old Testament, Mount Zion came to represent more than just a physical location:

Psalm 2:6: “I have installed my king on Zion, my holy mountain.”

Mount Zion is where God’s chosen king reigns. This pointed forward to the ultimate King—Jesus Christ, the Son of David who reigns forever.

Psalm 48:1-2: “Great is the LORD, and most worthy of praise, in the city of our God, his holy mountain. Beautiful in its loftiness, the joy of the whole earth, like the heights of Zaphon is Mount Zion, the city of the Great King.”

Mount Zion is called “the city of the Great King” and “the joy of the whole earth.” It represents God’s presence with His people and His reign over all the earth.

Isaiah 2:2-3: “In the last days the mountain of the LORD’s temple will be established as the highest of the mountains; it will be exalted above the hills, and all nations will stream to it. Many peoples will come and say, ‘Come, let us go up to the mountain of the LORD, to the temple of the God of Jacob. He will teach us his ways, so that we may walk in his paths.’ The law will go out from Zion, the word of the LORD from Jerusalem.”

This prophecy describes Mount Zion as the place where all nations will come to learn God’s ways. It’s a universal gathering place, not limited to one ethnic group or nation. This pointed forward to the gospel going out to all nations through Christ and His Church.

Isaiah 28:16: “So this is what the Sovereign LORD says: ‘See, I lay a stone in Zion, a tested stone, a precious cornerstone for a sure foundation; the one who relies on it will never be stricken with panic.'”

God lays a cornerstone in Zion—a foundation stone that provides security and stability. The New Testament identifies this stone as Jesus Christ (1 Peter 2:6, Ephesians 2:20).

Joel 2:32: “And everyone who calls on the name of the LORD will be saved; for on Mount Zion and in Jerusalem there will be deliverance, as the LORD has said, even among the survivors whom the LORD calls.”

Mount Zion is associated with salvation and deliverance. Those who call on the Lord’s name will be saved, and there will be deliverance on Mount Zion.

From these passages, we see that Mount Zion in the Old Testament represents:

1. God’s presence with His people
2. God’s king (David and ultimately Christ) reigning
3. A gathering place for all nations
4. The source of God’s word going out to the world
5. The foundation (cornerstone) of God’s work
6. Salvation and deliverance for those who call on God’s name

These themes are all fulfilled in Jesus Christ and His Church, not in a specific organization in Korea.

Mount Zion in the New Testament:

The New Testament explicitly interprets Mount Zion in spiritual terms, applying it to Christ and the Church:

Romans 9:33 (quoting Isaiah 28:16): “As it is written: ‘See, I lay in Zion a stone that causes people to stumble and a rock that makes them fall, and the one who believes in him will never be put to shame.'”

Paul identifies the stone in Zion as Christ. Those who believe in Him will never be put to shame. Mount Zion is where Christ is—He is the foundation stone.

1 Peter 2:4-6: “As you come to him, the living Stone—rejected by humans but chosen by God and precious to him—you also, like living stones, are being built into a spiritual house to be a holy priesthood, offering spiritual sacrifices acceptable to God through Jesus Christ. For in Scripture it says: ‘See, I lay a stone in Zion, a chosen and precious cornerstone, and the one who trusts in him will never be put to shame.'”

Peter applies the Zion cornerstone prophecy to Christ and then extends it to believers. Christ is the cornerstone in Zion, and believers are “living stones” being built into a spiritual house. This means that the Church—all believers united to Christ—is the spiritual house built on the Zion cornerstone.

Hebrews 12:22-24: “But you have come to Mount Zion, to the city of the living God, the heavenly Jerusalem. You have come to thousands upon thousands of angels in joyful assembly, to the church of the firstborn, whose names are written in heaven. You have come to God, the Judge of all, to the spirits of the righteous made perfect, to Jesus the mediator of a new covenant, and to the sprinkled blood that speaks a better word than the blood of Abel.”

This is one of the most important passages for understanding Mount Zion. The author of Hebrews tells believers, “You have come to Mount Zion.” Notice several crucial points:

First, believers have already come to Mount Zion. It’s not a future destination they need to find—they’ve already arrived. When did they arrive? When they trusted in Christ and became part of His Church.

Second, Mount Zion is “the heavenly Jerusalem.” It’s not a physical location on earth—it’s a spiritual reality. Mount Zion is where God dwells, where Christ mediates the new covenant, where believers are registered as citizens.

Third, Mount Zion includes all believers. It’s “the church of the firstborn, whose names are written in heaven.” This is the universal Church—all who belong to Christ throughout history. It’s not limited to one organization or location.

Fourth, Mount Zion is where Jesus is. “You have come… to Jesus the mediator of a new covenant.” Mount Zion is wherever Jesus is, and Jesus is present with all believers through the Holy Spirit (Matthew 28:20, John 14:23).

This passage makes it absolutely clear that Mount Zion is not a physical location or human organization—it’s a spiritual reality that includes all believers who have come to Christ.

Revelation 14:1: “Then I looked, and there before me was the Lamb, standing on Mount Zion, and with him 144,000 who had his name and his Father’s name written on their foreheads.”

In Revelation, Mount Zion is where the Lamb (Jesus) stands with the 144,000. This is clearly a spiritual vision, not a description of a physical location. The 144,000 have God’s name and the Lamb’s name on their foreheads—they belong to God and Christ.

Shincheonji claims this describes their organization and their members. But the passage describes the Lamb standing on Mount Zion with those who bear His name. Mount Zion is wherever the Lamb is, and the 144,000 are those who belong to Him, not those who belong to a specific organization.

Shincheonji’s Claim to Be Mount Zion

Despite the clear biblical teaching that Mount Zion represents Christ and His universal Church, Shincheonji claims that their organization is Mount Zion. In later lessons, students will be taught that:

• Mount Zion is Shincheonji’s organization (specifically, their headquarters or main congregation)
• The 144,000 who gather on Mount Zion are Shincheonji members who completed their training
• The sealing happens at Mount Zion (by joining Shincheonji and accepting their teaching)
• The seventh trumpet sounds at Mount Zion (through Shincheonji’s leaders declaring God’s word)
• Believers must physically gather at Mount Zion (join Shincheonji) to be saved

These claims are extraordinary and have serious implications:

Implication 1: Shincheonji is claiming to be the exclusive location of God’s presence and work.

By claiming to be Mount Zion, Shincheonji is claiming that they are where God dwells, where His word goes out, where salvation is found. This makes their organization the center of God’s work on earth, effectively claiming that God’s presence and work are limited to their organization.

But Scripture teaches that God dwells with all believers through the Holy Spirit (1 Corinthians 3:16, 6:19, Ephesians 2:22). The Church—all believers everywhere—is God’s temple, not one specific organization. As Jesus said, “Where two or three gather in my name, there am I with them” (Matthew 18:20). God’s presence is not limited to Shincheonji.

Implication 2: Shincheonji is claiming that joining them is necessary for salvation.

If Mount Zion is where salvation is found, and Shincheonji is Mount Zion, then joining Shincheonji becomes necessary for salvation. This is the logical conclusion of their teaching, even if they don’t always state it explicitly.

But Scripture teaches that salvation is found in Christ alone, not in any organization. Acts 4:12 says, “Salvation is found in no one else, for there is no other name under heaven given to mankind by which we must be saved.” We’re saved by grace through faith in Christ (Ephesians 2:8-9), not by joining a specific organization.

Implication 3: Shincheonji is claiming to fulfill biblical prophecy.

By claiming to be Mount Zion where the 144,000 gather, Shincheonji is claiming to be the fulfillment of Revelation’s prophecies. This positions their organization as the climax of biblical history and the center of God’s end-times work.

But as we’ve seen, biblical prophecy is about Christ and His universal Church, not about one organization. When groups claim to be the exclusive fulfillment of biblical prophecy, that’s a warning sign of cultic teaching.

Implication 4: Shincheonji is claiming authority over believers’ lives.

If Shincheonji is Mount Zion and believers must gather there to be sealed and saved, then Shincheonji has authority to determine who is truly saved, who is part of God’s people, and what believers must do to remain in good standing. This gives the organization tremendous power over members’ lives.

But Scripture teaches that Christ alone is the head of the Church (Ephesians 5:23, Colossians 1:18). No human organization has authority to determine who is saved or to control believers’ lives. We’re accountable to Christ, not to any human organization.

The True Gathering Place

So if Mount Zion is not Shincheonji’s organization, where do believers gather? What is the true gathering place?

The answer is: wherever Christ is present through His Spirit, believers gather around Him.

Jesus said, “Where two or three gather in my name, there am I with them” (Matthew 18:20). The gathering place is not a specific physical location or organization—it’s wherever believers come together in Christ’s name, and He is present with them through His Spirit.

The New Testament describes the Church using various images:

The Body of Christ (1 Corinthians 12:12-27, Ephesians 4:15-16): The Church is Christ’s body, with Christ as the head. All believers are members of this body, united to Christ and to each other. The body is not one organization—it’s all believers everywhere who are united to Christ.

The Bride of Christ (Ephesians 5:25-27, Revelation 19:7-9): The Church is Christ’s bride, whom He loves and gave Himself for. Christ is preparing His bride to be holy and blameless. The bride is not one organization—it’s all believers whom Christ has redeemed.

The Temple of God (1 Corinthians 3:16-17, Ephesians 2:19-22, 1 Peter 2:4-5): The Church is God’s temple, where He dwells by His Spirit. Believers are living stones being built into a spiritual house. The temple is not one organization—it’s all believers in whom God dwells.

The Household of God (Ephesians 2:19, 1 Timothy 3:15, Hebrews 3:6): The Church is God’s household, His family. Believers are members of God’s family, with God as Father and Christ as elder brother. The household is not one organization—it’s all who have been adopted into God’s family through faith in Christ.

These images all emphasize that the Church is defined by relationship with Christ, not by organizational membership. You’re part of the Church because you’re united to Christ through faith, not because you join a specific organization.

Moreover, the Church is universal—it includes all believers in all places throughout all time. As the Apostles’ Creed says, we believe in “the holy catholic [universal] Church, the communion of saints.” The Church transcends organizational boundaries, national boundaries, and temporal boundaries. It’s the community of all who belong to Christ.

When Shincheonji claims to be Mount Zion and positions their organization as the exclusive gathering place for God’s people, they’re contradicting this biblical teaching. They’re replacing the universal Church with their particular organization, and they’re replacing relationship with Christ as the basis of belonging with organizational membership.

Chapter 12 of “Testing Shincheonji’s Claims: Two Lenses, One Story,” titled “The Promised Pastor and the Advocate,” addresses this issue. The chapter explains that Shincheonji positions their leader as having a role that Scripture reserves for Christ alone—mediating between God and humanity, providing access to God’s presence, and determining who belongs to God’s people. This effectively replaces Christ with a human leader and replaces the universal Church with a particular organization.

The Danger of False Zions

Throughout history, various groups have claimed to be the exclusive location of God’s presence and work. They’ve claimed to be the true church, the faithful remnant, the fulfillment of prophecy. And they’ve demanded that people join them to be saved.

Jesus warned about this: “At that time if anyone says to you, ‘Look, here is the Messiah!’ or, ‘There he is!’ do not believe it. For false messiahs and false prophets will appear and perform great signs and wonders to deceive, if possible, even the elect” (Matthew 24:23-24).

When someone says, “Here is where God is working! Here is where you need to be!” we need to test that claim against Scripture. Is God’s work limited to one organization? Does Scripture teach that we need to join a specific group to be saved? Or does Scripture teach that God works through His universal Church, and salvation is found in Christ alone?

The biblical pattern is clear: God’s presence is with all believers through the Holy Spirit. God’s work happens wherever believers faithfully proclaim the gospel and live as Christ’s witnesses. Salvation is found in Christ alone, not in any organization.

When groups claim to be the exclusive Mount Zion, they’re creating a false center that replaces Christ and His universal Church. This is spiritually dangerous because it:

1. Diverts attention from Christ to an organization
2. Creates dependence on human leaders rather than on Christ
3. Divides believers by claiming some are “in” (part of the true Mount Zion) and others are “out”
4. Produces anxiety (Am I part of the right group? Have I gathered at the right place?)
5. Enables spiritual abuse (leaders can control members by threatening to exclude them from “Mount Zion”)

The true Mount Zion is wherever Christ is, and Christ is present with all believers through His Spirit. We don’t need to find a specific organization or location—we need to come to Christ by faith, and when we do, we’ve already arrived at Mount Zion (Hebrews 12:22).

Part 6: The Manipulation Techniques in Lesson 48

Understanding the content of Lesson 48 is important, but it’s equally important to understand the psychological and spiritual manipulation techniques embedded in the lesson. These techniques are designed to increase students’ commitment to Shincheonji while making it difficult to question or leave.

Technique 1: Creating Urgency Through Prophetic Fulfillment

The lesson emphasizes that students need to “find the 7th trumpet through the word and gather on the Mountain.” This creates urgency—there’s something important happening now that students need to identify and respond to.

How this works:

When people believe that prophetic events are being fulfilled in their lifetime, it creates a sense of urgency and significance. “This is it! This is what the prophets spoke about! I need to be part of this!”

This urgency motivates action. Students become eager to complete the curriculum, to understand where the seventh trumpet has sounded, to gather at Mount Zion. The sense that they’re living in the fulfillment of biblical prophecy makes everything seem more important and immediate.

Why this is manipulative:

Urgency bypasses critical thinking. When people feel they need to act quickly to avoid missing out on something important, they’re less likely to carefully evaluate whether the claims are true. The urgency creates pressure to accept the teaching and take action before fully understanding what they’re committing to.

Moreover, Shincheonji controls the timeline. They create the urgency by claiming that prophecies are being fulfilled now, and then they position themselves as the fulfillment. This allows them to pressure students to join their organization by claiming that time is running out.

The biblical alternative:

While Scripture does teach that we should be ready for Christ’s return (Matthew 24:42-44, 1 Thessalonians 5:1-6), it never creates the kind of manipulative urgency that Shincheonji uses. Jesus explicitly warned against those who claim “The time is near!” and told His followers not to follow them (Luke 21:8).

True biblical urgency is about being faithful to Christ now, living in readiness for His return whenever it occurs. It’s not about rushing to join a specific organization because they claim to be fulfilling prophecy.

Technique 2: Incremental Revelation

Notice that Lesson 48 doesn’t fully reveal Shincheonji’s claims about the seventh trumpet. Students are told they need to find the seventh trumpet and gather on Mount Zion, but they’re not yet told that Shincheonji claims to be that fulfillment.

How this works:

Shincheonji reveals their teaching incrementally, layer by layer. Each lesson builds on previous lessons, gradually introducing more controversial claims. By the time students learn the full extent of Shincheonji’s claims (that they are Mount Zion, that their leader is the promised pastor, that joining them is necessary for salvation), they’ve already accepted the foundational premises that make these claims seem logical.

This is like building a house—you start with the foundation, then the frame, then the walls, then the roof. Each layer depends on the previous layer. By the time you see the finished house, you’ve forgotten that you could have questioned the foundation.

Why this is manipulative:

Incremental revelation prevents students from seeing the full picture until they’re already deeply invested. If Shincheonji told students in Lesson 1, “We believe our organization is Mount Zion, our leader is the promised pastor mentioned in Revelation, and you need to join us to be saved,” most students would immediately recognize this as cultic teaching and leave.

But by revealing these claims gradually, after months of study and relationship-building, Shincheonji makes them seem reasonable. “Well, I’ve already accepted that the Bible uses symbols, that traditional Christianity misunderstands Scripture, that I need to be sealed with correct teaching, that I need to find the seventh trumpet… so it makes sense that Shincheonji is the fulfillment.”

The biblical alternative:

Legitimate Christian teaching is transparent from the beginning. Churches clearly state their beliefs, their denominational affiliation, and their doctrinal positions. They don’t hide controversial teachings until people are deeply invested.

As Paul wrote, “We have renounced secret and shameful ways; we do not use deception, nor do we distort the word of God. On the contrary, by setting forth the truth plainly we commend ourselves to everyone’s conscience in the sight of God” (2 Corinthians 4:2).

Technique 3: Redefining Biblical Terms

Throughout the curriculum, Shincheonji has been redefining biblical terms: seal, mark, lampstand, idol, and now trumpet. Each redefinition moves students further from orthodox Christianity toward Shincheonji’s system.

How this works:

By using biblical language but assigning it new meanings, Shincheonji creates a parallel vocabulary. Students think they’re learning what the Bible teaches because they’re using biblical terms, but they’re actually learning Shincheonji’s system.

This is particularly effective because it makes students feel like they’re gaining deeper biblical knowledge. “I always read about trumpets in the Bible, but I never understood what they really meant. Now I understand that they represent people declaring God’s word!”

Why this is manipulative:

Redefining biblical terms allows Shincheonji to use Scripture to support their teaching while actually contradicting what Scripture says. They can quote Bible verses about Mount Zion, trumpets, sealing, and gathering, and students will think these verses support Shincheonji’s claims because they’ve been taught to interpret the terms through Shincheonji’s definitions.

This creates a closed system where Scripture seems to confirm Shincheonji’s teaching, but only because students are reading Scripture through Shincheonji’s interpretive lens. If students went back to reading Scripture with its normal meanings, they would see that it doesn’t support Shincheonji’s claims at all.

The biblical alternative:

Legitimate biblical interpretation respects the normal meaning of words in their biblical and historical context. While biblical terms can have rich symbolic meanings, those meanings are determined by how Scripture itself uses the terms, not by imposing external definitions.

As Chapter 7 of “Testing Shincheonji’s Claims: Two Lenses, One Story” explains, Scripture interprets itself. We understand what biblical terms mean by examining how they’re used throughout Scripture, paying attention to context, and comparing Scripture with Scripture. We don’t impose external symbolic systems on biblical language.

Technique 4: The Insider/Outsider Dynamic

The lesson reinforces that students are learning “secrets of heaven”—hidden knowledge that others don’t have. This creates an insider/outsider dynamic where students feel privileged to have special knowledge.

How this works:

Humans have a natural desire to be part of an “in group” with special knowledge or status. When Shincheonji teaches “secrets of heaven,” they’re positioning students as insiders who understand what others don’t.

This creates several psychological effects:

• Pride: “I understand what others don’t”
• Belonging: “I’m part of a special group”
• Investment: “I’ve learned things that took months to understand”
• Separation: “Others don’t understand like I do”

These feelings make students more committed to Shincheonji and less likely to listen to concerns from family, friends, or pastors who “don’t understand.”

Why this is manipulative:

The insider/outsider dynamic creates an us-versus-them mentality that isolates students from outside influence. When family members or pastors express concerns, students dismiss them as “outsiders” who don’t have the special knowledge to understand.

Moreover, the “secrets” aren’t actually biblical truth—they’re Shincheonji’s interpretive system. But by calling them “secrets of heaven,” Shincheonji makes their system seem like divine revelation rather than human interpretation.

The biblical alternative:

While Scripture does speak of mysteries that were hidden but are now revealed (Ephesians 3:3-6, Colossians 1:26-27), these mysteries are not secret knowledge for an elite group. They’re truths that have been revealed to all believers through the gospel:

• The mystery is Christ Himself (Colossians 2:2-3)
• The mystery is that Gentiles are included in God’s people (Ephesians 3:6)
• The mystery is “Christ in you, the hope of glory” (Colossians 1:27)

These mysteries are revealed through the gospel and are accessible to all believers. They’re not secret codes requiring special interpretation—they’re truths about Christ that are proclaimed openly.

As Jesus said, “I have spoken openly to the world… I said nothing in secret” (John 18:20). The gospel is public truth, not secret knowledge.

Technique 5: Connecting Unrelated Passages

The lesson connects multiple biblical passages—Matthew 24, Matthew 13, 1 Thessalonians 4, 1 Corinthians 15, Revelation 8-11—and claims they all describe the same event. This creates a comprehensive biblical narrative that seems to support Shincheonji’s teaching.

How this works:

By connecting multiple passages, Shincheonji creates the impression that their interpretation is thoroughly biblical. “Look at all these passages that talk about trumpets and gathering! They must all be describing the same thing, and we can understand what that thing is by putting them together.”

This technique is called “proof-texting”—pulling verses from different contexts and combining them to support a predetermined conclusion. It makes the interpretation seem biblical because it uses many Bible verses, but it ignores the context and original meaning of each passage.

Why this is manipulative:

Not every biblical passage about trumpets or gathering is describing the same event. The trumpets at Sinai, the trumpets at Jericho, the Jubilee trumpet, the prophetic trumpets, the last trumpet, and Revelation’s seven trumpets all have different contexts and meanings.

By claiming they all describe the same event (or fit into the same symbolic system), Shincheonji forces Scripture into their predetermined framework. This prevents students from understanding what each passage actually means in its own context.

The biblical alternative:

Sound biblical interpretation respects the context of each passage. We ask: Who wrote this? To whom? In what situation? What did it mean to the original audience? How does it fit into the overall message of Scripture?

When we respect context, we discover that different passages about trumpets have different meanings and applications. Some describe historical events (Sinai, Jericho). Some describe future events (Christ’s return). Some use trumpet imagery symbolically to describe God’s judgment or salvation.

Understanding these differences enriches our understanding of Scripture. Flattening them into one symbolic system impoverishes Scripture and makes it serve an organizational agenda.

Chapter 8 of “Testing Shincheonji’s Claims: Two Lenses, One Story,” titled “The Parable Interpretation Method,” addresses this issue. The chapter explains that Shincheonji’s method of connecting unrelated passages and imposing a unified symbolic system violates basic principles of biblical interpretation. It makes Scripture say what Shincheonji wants it to say rather than what it actually says in context.

Technique 6: Appealing to Logic While Bypassing Critical Thinking

Nate presents the teaching in a logical, systematic way. He breaks down the trumpet into three components (trumpeter, trumpet, sound), assigns each a meaning, and then applies this system to biblical passages. This appears logical and well-reasoned.

How this works:

The systematic presentation makes students feel like they’re engaging in careful, logical Bible study. The teaching is organized, uses charts and diagrams, and follows a clear progression. This creates confidence that the interpretation is sound.

Moreover, Nate asks questions that seem to invite critical thinking: “If the sun went dark, would there be any survivors? No. So is this literal? No, it’s figurative.” This makes students feel like they’re thinking critically and reaching conclusions on their own.

Why this is manipulative:

The appearance of logic masks the fact that the foundational premises are unbiblical. Yes, the teaching is systematic—but it’s a systematic distortion of Scripture. Yes, students are thinking—but they’re thinking within Shincheonji’s framework, not critically examining whether the framework itself is valid.

The questions Nate asks have predetermined answers that lead students to Shincheonji’s conclusions. “Is this literal? No, it’s figurative.” That’s correct. But the next step—”Therefore, it means sun = pastor, moon = evangelist, stars = congregation members”—doesn’t logically follow. That’s an imposed interpretation, not a logical conclusion.

Real critical thinking would ask: “How do we know what the figurative language means? What did it mean to the original audience? How is this language used elsewhere in Scripture? Are there alternative interpretations? What evidence supports each interpretation?”

But Shincheonji’s system doesn’t encourage these questions. It presents one interpretation as the obvious, logical conclusion and moves on.

The biblical alternative:

Legitimate Bible study encourages genuine critical thinking. It welcomes questions, considers alternative interpretations, examines evidence, and remains humble about conclusions. As Proverbs 18:17 says, “In a lawsuit the first to speak seems right, until someone comes forward and cross-examines.”

Good biblical interpretation involves cross-examination—testing interpretations against Scripture, considering objections, and remaining open to correction. When teaching discourages this kind of examination, that’s a warning sign.

Technique 7: Spiritual Pressure Through “God’s Will”

Remember that Lesson 47 promised to reveal “God’s will for each of our lives.” Now Lesson 48 continues this theme by stating the hope: “To find the 7th trumpet through the word and gather on the Mountain.”

How this works:

By framing the teaching as “God’s will,” Shincheonji creates spiritual pressure to accept and act on it. If this is God’s will, then rejecting it means rejecting God. If finding the seventh trumpet and gathering on the mountain is what God wants, then students who don’t do this are disobeying God.

This transforms organizational requirements into divine commands. Joining Shincheonji becomes not just a choice but an obligation—it’s God’s will for your life.

Why this is manipulative:

Claiming to know God’s specific will for individuals’ lives gives enormous power to the organization. It allows them to direct people’s decisions while claiming divine authority. “God wants you to complete this training. God wants you to join our organization. God wants you to recruit others.”

But Scripture teaches that God’s will for believers is primarily about character and faithfulness, not about joining specific organizations. As we saw in the analysis of Lesson 47, God’s will is:

• Salvation for all people (1 Timothy 2:4)
• Sanctification (1 Thessalonians 4:3)
• Thanksgiving (1 Thessalonians 5:18)
• Doing good (1 Peter 2:15)
• Suffering for righteousness when necessary (1 Peter 3:17)

God’s will is about becoming like Christ and faithfully serving Him wherever He places us. It’s not about joining a specific organization that claims to be the fulfillment of prophecy.

The biblical alternative:

Legitimate Christian teaching helps people discern God’s will through Scripture, prayer, wise counsel, and the Spirit’s leading. It doesn’t claim to know God’s specific will for each person’s life or pressure people to make specific organizational commitments.

As Romans 12:2 says, “Do not conform to the pattern of this world, but be transformed by the renewing of your mind. Then you will be able to test and approve what God’s will is—his good, pleasing and perfect will.”

Discerning God’s will involves transformation and testing, not accepting an organization’s claims about what God wants for you.

For Those Currently in Shincheonji’s Bible Study

If you’re currently taking Shincheonji’s Bible study and have encountered Lesson 48, you may be feeling excited about learning “secrets of heaven” and finding where the seventh trumpet has sounded. The lesson creates a sense of urgency and importance—you’re learning about prophetic fulfillment, about where to gather, about being part of something significant.

But before you continue, there are important questions you should consider:

First, examine the foundational claims carefully.

Lesson 48 builds on many premises you’ve already accepted in previous lessons:

• That the Bible was “sealed” and requires special interpretation
• That symbols have specific, consistent meanings throughout Scripture
• That traditional Christianity has misunderstood the Bible
• That you need to be sealed with correct teaching to avoid the mark

But have you actually tested these premises against Scripture? Have you examined whether they’re biblically sound, or have you accepted them because they were presented systematically and seemed logical?

Take time to go back and examine the foundations. Read the passages Shincheonji references in their full context. Compare Shincheonji’s definitions with how biblical terms are actually used in Scripture. Consult biblical commentaries and resources from orthodox Christian scholars.

If the foundations are unsound, everything built on them will be unsound as well.

Second, ask where this teaching is leading.

Shincheonji reveals their teaching incrementally, so you may not yet know where Lesson 48 is heading. But ask yourself: What would it mean if Shincheonji claims that the seventh trumpet has sounded in their organization? What would it mean if they claim to be Mount Zion where you must gather?

These would be extraordinary claims requiring extraordinary evidence. They would mean that:

• Recent events in one organization fulfill Revelation’s climactic prophecies
• One organization is the exclusive location of God’s presence and work
• Joining that organization is necessary for salvation
• That organization’s leaders have divine authority to interpret Scripture

Are you prepared to accept these claims? What evidence would you need to see before accepting them? And what would it mean for your faith, your church relationships, and your life if you accepted them?

Third, consider what the Bible actually teaches about the seventh trumpet.

Revelation 11:15-19 describes the seventh trumpet as announcing:

• The kingdom of the world becoming God’s kingdom
• Christ reigning forever
• The time for judging the dead
• Rewarding God’s servants
• Destroying those who destroy the earth

Have these events occurred? Has Christ returned visibly? Have the dead been judged? Have all God’s servants been rewarded? Have God’s enemies been destroyed?

If not, then the seventh trumpet hasn’t sounded yet. When it does sound, it will be unmistakable—the dead will rise, Christ will return in glory, and the kingdom will be fully established. As Paul wrote, “The trumpet will sound, the dead will be raised imperishable, and we will be changed” (1 Corinthians 15:52).

Any claim that the seventh trumpet has already sounded in a localized, organizational context contradicts what Scripture actually says about this event.

Fourth, examine what the Bible teaches about Mount Zion.

Hebrews 12:22 tells believers, “You have come to Mount Zion, to the city of the living God, the heavenly Jerusalem.” Notice that believers have already come to Mount Zion—it’s not a future destination they need to find.

And what is Mount Zion? It’s “the heavenly Jerusalem,” “the church of the firstborn, whose names are written in heaven,” the place where “Jesus the mediator of a new covenant” is (Hebrews 12:22-24).

Mount Zion is not a physical location or human organization. It’s a spiritual reality—the community of all believers who have come to Christ. When you trust in Christ, you’ve already arrived at Mount Zion. You don’t need to find a specific organization or location.

Fifth, be cautious about urgency.

Lesson 48 creates urgency—you need to find the seventh trumpet, you need to gather on the mountain. This urgency is designed to motivate action and prevent careful examination.

But legitimate biblical teaching doesn’t create manipulative urgency. Yes, Scripture teaches that we should be ready for Christ’s return and faithful in serving Him. But it doesn’t pressure us to rush into organizational commitments based on claims about prophetic fulfillment.

Jesus explicitly warned, “At that time if anyone says to you, ‘Look, here is the Messiah!’ or, ‘There he is!’ do not believe it” (Matthew 24:23). When someone creates urgency by claiming that prophetic events are being fulfilled in their organization, that’s a warning sign.

Sixth, seek counsel from mature Christians outside Shincheonji.

Proverbs 11:14 says, “Where there is no guidance, a people falls, but in an abundance of counselors there is safety” (ESV). You need perspective from Christians who aren’t invested in Shincheonji’s system.

Talk to your pastor or a trusted Christian leader. Show them the materials from Lesson 48. Ask them to help you evaluate the teaching biblically. If the teaching is true, it will stand up to examination by other believers. If it can only survive in isolation from other Christians, that’s a strong indication that something is wrong.

Shincheonji discourages students from discussing the teaching with pastors or other Christians, claiming they won’t understand or will oppose it. But this isolation is a warning sign of spiritual manipulation. Legitimate Christian teaching welcomes examination and discussion with other believers.

Seventh, remember that salvation is in Christ alone.

You don’t need to find the seventh trumpet to be saved. You don’t need to gather at a specific organization’s location. You don’t need to complete Shincheonji’s training program. You need faith in Jesus Christ.

As Paul wrote, “If you declare with your mouth, ‘Jesus is Lord,’ and believe in your heart that God raised him from the dead, you will be saved” (Romans 10:9). Salvation is by grace through faith in Christ, not by joining an organization or accepting a specific interpretation of Revelation.

If you’ve trusted in Christ, you already have the seal—the Holy Spirit dwelling in you (Ephesians 1:13-14). You’ve already come to Mount Zion—the heavenly Jerusalem where Christ is (Hebrews 12:22-24). You’re already part of God’s people—the universal Church that includes all believers.

Eighth, it’s okay to leave the study.

If you’re feeling uncomfortable, pressured, or uncertain, you don’t have to continue. Shincheonji may tell you that leaving means missing God’s will or putting yourself in spiritual danger, but this is manipulation.

God doesn’t trap people in Bible studies that create anxiety and confusion. His truth sets people free (John 8:32). If you decide to leave, you’re not rejecting God—you’re protecting yourself from teaching that contradicts Scripture.

For more information and support, visit the Closer Look Initiative’s Shincheonji Examination page at https://closerlookinitiative.com/shincheonji-examination. This resource provides detailed analysis of Shincheonji’s teaching and offers help for those who are questioning or leaving.

For Pastors and Christian Leaders

If someone in your church or community is involved in Shincheonji’s Bible study and has reached Lesson 48, they’re at a critical juncture. They’ve been studying for many months and have accepted many of Shincheonji’s foundational premises. The trumpet lesson is preparing them to accept that Shincheonji is the fulfillment of Revelation’s prophecies and that they need to join the organization.

Here’s how you can help:

First, understand the progression of commitment.

By Lesson 48, students have gradually increased their commitment:

• They’ve accepted that the Bible was “sealed” and requires special interpretation
• They’ve learned Shincheonji’s symbolic system
• They’ve been taught that traditional Christianity misunderstands Scripture
• They’ve learned about the seal and mark, creating urgency about correct teaching
• Now they’re learning they need to find the seventh trumpet and gather on Mount Zion

Each lesson builds on previous lessons, making it harder to step back. Students have invested months of time, formed relationships, and accepted premises that make Shincheonji’s later claims seem logical.

Your role is to help them examine these foundations. Don’t just attack Shincheonji’s conclusions—help them see that the premises are flawed. If the foundations are unsound, the conclusions built on them will be unsound as well.

Second, teach clearly about biblical prophecy and interpretation.

Many Christians have never studied how to interpret biblical prophecy, which makes them vulnerable to Shincheonji’s system. Take time to teach your congregation:

The principles of biblical interpretation:

• Context matters—understand who wrote each passage, to whom, and in what situation
• Scripture interprets Scripture—compare passages and let clearer passages illuminate more difficult ones
• Respect literary genre—prophecy, apocalyptic literature, parables, and historical narrative each have different characteristics
• Consider the original audience—what would this passage have meant to its first readers?
• Focus on Christ—all Scripture ultimately points to Christ and His redemptive work

The nature of biblical prophecy:

• Prophecy often has multiple layers of fulfillment—immediate, near-future, and ultimate
• Prophetic language uses symbols and imagery drawn from the Old Testament
• The purpose of prophecy is not primarily to predict specific future events but to call people to faithfulness and trust in God
• Fulfilled prophecy demonstrates God’s sovereignty and faithfulness
• Unfulfilled prophecy gives hope and encourages perseverance

The interpretation of Revelation:

• Revelation was written to encourage first-century Christians facing persecution
• It uses apocalyptic imagery that would have been familiar to its original audience
• It draws heavily on Old Testament imagery, especially from Daniel, Ezekiel, and Isaiah
• Different Christian traditions interpret Revelation differently (preterist, historicist, futurist, idealist), but all orthodox interpretations focus on Christ’s victory
• Revelation is not a coded message about one modern organization—it’s a message about Christ’s sovereignty over history

When your congregation understands these principles, they’re better equipped to recognize and reject Shincheonji’s distortions.

Third, address the specific claims about trumpets and Mount Zion.

Help your people understand what the Bible actually teaches:

About trumpets:

• Trumpets in Scripture serve various purposes—announcing God’s presence, calling to worship, signaling warfare, proclaiming jubilee, heralding judgment
• The seventh trumpet in Revelation announces the final establishment of God’s kingdom, the judgment of the dead, and the reward of the righteous
• The “last trumpet” in 1 Corinthians 15:52 announces Christ’s return and the resurrection of the dead
• These are future events associated with Christ’s visible return, not past events in a specific organization’s history
• When the trumpet sounds, it will be loud, clear, and unmistakable—not a secret code requiring interpretation

About Mount Zion:

• Mount Zion originally referred to the hill in Jerusalem where the temple was built
• In the Old Testament, Mount Zion represents God’s presence with His people and His chosen king (ultimately Christ) reigning
• The New Testament applies Mount Zion to Christ (the cornerstone) and His Church (the spiritual house built on Him)
• Hebrews 12:22 tells believers they have already come to Mount Zion—the heavenly Jerusalem, the church of the firstborn
• Mount Zion is not a physical location or human organization—it’s wherever Christ is present with His people through the Spirit

When Christians understand these biblical teachings, they can recognize that Shincheonji’s claims contradict Scripture.

Fourth, help people understand the warning signs of spiritual manipulation.

Teach your congregation to recognize manipulative tactics:

Incremental revelation: Revealing controversial teachings gradually after people are invested Redefining biblical terms: Using biblical language but assigning new meanings Creating urgency: Pressuring people to act quickly based on claims about prophetic fulfillment Isolation: Discouraging discussion with pastors or Christians outside the group Insider/outsider dynamics: Creating a sense of special knowledge that others don’t have Claiming divine authority: Positioning organizational teachings as “God’s will” Proof-texting: Pulling verses out of context to support predetermined conclusions

When Christians can identify these tactics, they’re less vulnerable to groups like Shincheonji.

Fifth, maintain relationship without compromising truth.

If someone in your church is involved in Shincheonji’s study, maintain loving relationship while expressing concerns. Don’t immediately attack Shincheonji or demand that they leave—this may make them defensive and push them further in.

Instead:

• Express care and concern for them personally
• Ask questions that help them think critically about what they’re learning
• Share biblical truth about trumpets, Mount Zion, prophecy, and salvation
• Offer to study relevant passages together
• Pray for them consistently
• Be patient—leaving a high-control group takes time

Remember that they’ve been gradually conditioned over many months. They won’t usually leave immediately. But consistent, loving engagement combined with biblical truth and prayer can help them see the problems with Shincheonji’s teaching.

Sixth, be prepared to help those who leave.

When people leave Shincheonji, they often experience:

• Confusion about what they believe
• Anger at being deceived
• Shame for being involved
• Fear of being deceived again
• Difficulty trusting church leaders
• Lingering doubts about their decision

They need patient, grace-filled support as they process what happened and rebuild their faith. Provide:

• A safe place to ask questions and express doubts
• Clear biblical teaching that addresses Shincheonji’s distortions
• Counseling if needed (preferably from someone who understands spiritual abuse)
• Community and belonging in your church
• Time to heal—recovery doesn’t happen overnight

Chapter 28 of “Testing Shincheonji’s Claims: Two Lenses, One Story,” titled “Hope and Help,” provides extensive guidance for pastors and leaders helping people involved in or leaving Shincheonji.

For Family Members and Friends

If your loved one is involved in Shincheonji’s Bible study and has reached Lesson 48, you may be increasingly concerned. They may be talking about finding the seventh trumpet, gathering on Mount Zion, and being part of prophetic fulfillment. They may seem more distant from church and family, more committed to their Bible study, and more defensive when you express concerns.

Here’s how you can help:

First, educate yourself about where the teaching is heading.

By Lesson 48, your loved one has been studying for many months. They’ve accepted that the Bible was sealed, learned Shincheonji’s symbolic system, been taught that traditional Christianity is wrong, and learned about the seal and mark. Now they’re learning about trumpets and Mount Zion.

In later lessons (the Advanced Level), they’ll learn that:

• Shincheonji is Mount Zion where believers must gather
• The seventh trumpet has sounded in Shincheonji’s history
• Lee Man-hee (Shincheonji’s founder) is the “promised pastor” mentioned in Revelation
• The 144,000 are Shincheonji members who completed training
• They need to join Shincheonji and recruit others

Understanding where the teaching is heading helps you recognize warning signs and ask informed questions.

Second, maintain relationship while expressing concerns.

This is a delicate balance. If you aggressively attack Shincheonji, your loved one may withdraw from you. But if you say nothing, they may think you approve or don’t care.

Express concerns lovingly:

• “I love you and I’m concerned about some of the things you’re learning. Can we talk about it?”
• “I’ve been reading about what the Bible teaches about Mount Zion, and it seems different from what you’re learning. Would you be willing to look at some passages with me?”
• “I notice you seem very focused on finding the seventh trumpet. Can you help me understand what that means and why it’s so important?”

These approaches express concern without attacking your loved one personally. They invite dialogue rather than creating defensiveness.

Third, ask questions that promote critical thinking.

Questions help your loved one examine the teaching without feeling attacked:

• “What does the seventh trumpet announce in Revelation 11:15-19? Have those events occurred?”
• “When the Bible talks about Mount Zion, what does it mean? Let’s look at Hebrews 12:22-24 together.”
• “If someone claimed that their organization is the fulfillment of Revelation’s prophecies, what evidence would you need to see before believing them?”
• “Why do you think your Bible study discourages you from discussing the teaching with your pastor or other Christians?”
• “Does this teaching make you feel closer to Jesus, or more focused on understanding symbols and finding fulfillments?”

Questions engage critical thinking without triggering defensiveness. They plant seeds of doubt that may grow over time.

Fourth, share biblical truth about key topics.

Help your loved one understand what the Bible actually teaches:

About the seventh trumpet: “The seventh trumpet in Revelation announces that ‘the kingdom of the world has become the kingdom of our Lord and of his Messiah’ and that it’s time for ‘judging the dead’ (Revelation 11:15, 18). These are clearly future events. When Christ returns, everyone will know it—the dead will rise, believers will be transformed, and Christ will reign visibly. These things haven’t happened yet, so the seventh trumpet hasn’t sounded.”

About Mount Zion: “Hebrews 12:22 tells believers, ‘You have come to Mount Zion, to the city of the living God, the heavenly Jerusalem.’ Mount Zion isn’t a physical location or organization we need to find—it’s a spiritual reality. When we trust in Christ, we’ve already come to Mount Zion. It’s wherever Christ is present with His people through the Spirit.”

About salvation: “Salvation is by grace through faith in Christ alone (Ephesians 2:8-9). We don’t need to join a specific organization, complete a training program, or accept a particular interpretation of Revelation. We need to trust in Jesus Christ and His finished work on the cross.”

Share these truths gently, without attacking your loved one or their Bible study. Present them as what you believe the Bible teaches and invite discussion.

Fifth, pray consistently and specifically.

Prayer is your most powerful tool. Pray that:

• God would open your loved one’s eyes to truth (2 Corinthians 4:4-6)
• The Holy Spirit would convict them of error (John 16:8)
• They would have courage to question and leave if necessary (2 Timothy 1:7)
• God would protect them from deception (2 Thessalonians 2:9-12)
• You would have wisdom in how to help them (James 1:5)
• Your relationship would remain strong (Colossians 4:5-6)
• God would bring other Christians into their life who can speak truth

Don’t underestimate the power of prayer. God can do what human arguments cannot—He can change hearts and open blind eyes.

Sixth, be prepared for a long process.

People rarely leave high-control groups quickly. Your loved one has invested months in this study. They’ve formed relationships. They’ve accepted premises that make Shincheonji’s claims seem logical. The teaching has created urgency and significance—they feel they’re part of something important.

Be patient. Keep praying. Keep expressing love. Keep asking questions. Keep sharing truth. And trust that God is working even when you can’t see results.

When your loved one does decide to leave (and many do eventually), they’ll need significant support. They may feel foolish for being deceived, angry at Shincheonji for manipulating them, confused about what they believe, and uncertain about returning to church. Be ready to walk with them through this process without judgment or “I told you so” attitudes.

Chapter 28 of “Testing Shincheonji’s Claims: Two Lenses, One Story,” titled “Hope and Help,” provides detailed guidance for family members and friends, emphasizing that recovery takes time and that patient, loving support is essential.

For Former Shincheonji Members

If you’re a former Shincheonji member who studied Lesson 48 and accepted their teaching about trumpets and Mount Zion, you may now be dealing with confusion, anger, or shame. You may be wondering:

• “How could I have believed that Shincheonji was Mount Zion?”
• “Why did I think the seventh trumpet had sounded in their organization?”
• “How could I have accepted that joining them was necessary for salvation?”
• “Can I trust my own judgment anymore?”

These are normal questions after leaving a high-control group. Here are some truths to help you process what happened:

First, you were not foolish for believing Shincheonji’s teaching.

Their system is sophisticated and designed to be persuasive. They revealed their claims gradually, after months of conditioning. They used biblical language and quoted Scripture extensively. They presented their teaching systematically and logically. Many intelligent, sincere Christians have been deceived by their teaching.

Being deceived doesn’t mean you’re stupid—it means you encountered skilled manipulators who used sophisticated techniques to make false teaching seem biblical.

Second, the biblical seventh trumpet has not sounded.

Shincheonji’s claim that the seventh trumpet sounded in their organizational history is false. The seventh trumpet announces events that clearly haven’t occurred yet:

• The kingdom of the world becoming God’s kingdom
• The time for judging the dead
• The reward of God’s servants
• The destruction of those who destroy the earth

When the seventh trumpet sounds, it will be unmistakable. The dead will rise. Christ will return in glory. The kingdom will be fully established. These events haven’t happened, so the trumpet hasn’t sounded.

You didn’t miss anything by leaving Shincheonji. The real seventh trumpet is still future, and when it sounds, all believers will hear it.

Third, Mount Zion is not Shincheonji’s organization.

The biblical Mount Zion is not a physical location or human organization. It’s a spiritual reality—the community of all believers who have come to Christ.

Hebrews 12:22 tells believers, “You have come to Mount Zion.” Notice the past tense—believers have already come to Mount Zion when they trusted in Christ. You don’t need to find Mount Zion or join a specific organization. If you’ve trusted in Christ, you’ve already arrived at Mount Zion.

Mount Zion is wherever Christ is present with His people through the Spirit. It’s the universal Church—all believers everywhere who belong to Christ. You’re part of Mount Zion by virtue of your relationship with Christ, not by membership in any organization.

Fourth, salvation is in Christ alone.

You don’t need Shincheonji’s interpretation to be saved. You don’t need to complete their training program. You don’t need to be part of the 144,000 in their organization. You need faith in Jesus Christ.

Romans 10:9 says, “If you declare with your mouth, ‘Jesus is Lord,’ and believe in your heart that God raised him from the dead, you will be saved.” That’s it. Salvation is by grace through faith in Christ, not by organizational membership or correct interpretation of symbols.

If you’ve trusted in Christ, you’re saved. You have the seal—the Holy Spirit dwelling in you (Ephesians 1:13-14). You’re part of God’s people—the universal Church. You’ve come to Mount Zion—the heavenly Jerusalem where Christ is.

Leaving Shincheonji didn’t cost you your salvation. It freed you from a system that distorted the gospel and made organizational membership a requirement for salvation.

Fifth, you can trust Scripture even if you can’t yet trust your own discernment.

One of the most damaging effects of Shincheonji’s teaching is that it undermines your confidence in understanding Scripture. You may feel like you can’t trust your own reading of the Bible because you were deceived before.

This is normal, but it’s not permanent. Your discernment wasn’t the problem—Shincheonji’s manipulation was. They used sophisticated techniques to make their teaching seem biblical when it wasn’t. As you study Scripture in a healthy church context, with mature believers who can help you, your confidence will return.

In the meantime, focus on clear biblical truths:

• Jesus Christ is God incarnate (John 1:1, 14)
• Salvation is by grace through faith in Christ alone (Ephesians 2:8-9)
• The Holy Spirit dwells in all believers (Romans 8:9)
• Nothing can separate believers from God’s love (Romans 8:38-39)
• Jesus is coming again (Acts 1:11, Revelation 22:20)

These foundational truths are clear in Scripture and affirmed by Christians throughout history. Build on this foundation as you recover.

Sixth, find a healthy church community.

You need fellowship with other believers who can support you, teach you sound doctrine, and help you heal from the spiritual abuse you experienced. Look for a church that:

• Teaches the Bible clearly and in context
• Centers on Jesus Christ and the gospel
• Has accountable leadership
• Welcomes questions and discussion
• Fosters genuine community
• Demonstrates the fruit of the Spirit

Be honest with church leaders about your experience with Shincheonji. They need to know what you’ve been through so they can help you appropriately. A good pastor will be patient with your questions, help you process what happened, and guide you toward healthy faith.

Seventh, be patient with yourself.

Recovery from involvement in a high-control group takes time. You may experience:

• Confusion about what you believe
• Anger at Shincheonji for deceiving you
• Shame for being involved
• Fear that you’ll be deceived again
• Difficulty trusting church leaders
• Lingering doubts about whether you made the right choice in leaving

All of these are normal. Give yourself grace as you process what happened. Seek counseling if needed—preferably from someone who understands spiritual abuse and high-control groups. And remember that God is faithful. He will complete the work He started in you (Philippians 1:6).

Chapter 28 of “Testing Shincheonji’s Claims: Two Lenses, One Story,” titled “Hope and Help,” provides extensive guidance for former members, emphasizing that recovery is possible, that God’s grace is sufficient, and that many former members have successfully rebuilt their faith and found healing.

Part 8: Biblical Alternatives to Shincheonji’s Teaching

The True Hope of Christ’s Return

Shincheonji’s teaching about the seventh trumpet creates anxiety and urgency. Students worry about finding where the trumpet has sounded, about gathering at the right location, about being part of the fulfillment. This anxiety is spiritually harmful and contradicts the gospel’s message.

The true biblical teaching about Christ’s return produces hope, not anxiety. Consider what Scripture teaches:

1 Thessalonians 4:13-18: “Brothers and sisters, we do not want you to be uninformed about those who sleep in death, so that you do not grieve like the rest of mankind, who have no hope. For we believe that Jesus died and rose again, and so we believe that God will bring with Jesus those who have fallen asleep in him. According to the Lord’s word, we tell you that we who are still alive, who are left until the coming of the Lord, will certainly not precede those who have fallen asleep. For the Lord himself will come down from heaven, with a loud command, with the voice of the archangel and with the trumpet call of God, and the dead in Christ will rise first. After that, we who are still alive and are left will be caught up together with them in the clouds to meet the Lord in the air. And so we will be with the Lord forever. Therefore encourage one another with these words.”

Notice several things about this passage:

First, it’s written so believers won’t be “uninformed” or grieve “without hope.” The purpose of teaching about Christ’s return is to give hope and encouragement, not to create anxiety or confusion.

Second, the trumpet at Christ’s return is loud and unmistakable. “The Lord himself will come down from heaven, with a loud command, with the voice of the archangel and with the trumpet call of God.” This is not a secret event requiring special interpretation—it’s a clear, visible, audible return.

Third, the trumpet announces the resurrection. “The dead in Christ will rise first.” When the trumpet sounds, the dead will be raised. This hasn’t happened yet, which means the trumpet hasn’t sounded.

Fourth, believers will be with the Lord forever. The ultimate hope is not being part of a specific organization or understanding symbolic codes—it’s being with Jesus forever.

Fifth, this teaching should encourage us. “Therefore encourage one another with these words.” The truth about Christ’s return should produce encouragement and hope, not anxiety and fear.

This is radically different from Shincheonji’s teaching. They create anxiety about finding the seventh trumpet and gathering at the right location. The Bible creates hope about Christ’s return and assurance that we’ll be with Him forever.

Titus 2:11-14: “For the grace of God has appeared that offers salvation to all people. It teaches us to say ‘No’ to ungodliness and worldly passions, and to live self-controlled, upright and godly lives in this present age, while we wait for the blessed hope—the appearing of the glory of our great God and Savior, Jesus Christ, who gave himself for us to redeem us from all wickedness and to purify for himself a people that are his very own, eager to do what is good.”

Christ’s return is called “the blessed hope.” It’s something to look forward to with joy and anticipation, not something to fear or be anxious about. We’re waiting for Christ Himself to appear—not for an organization to fulfill prophecies, but for Jesus to return in glory.

And while we wait, we live “self-controlled, upright and godly lives.” The hope of Christ’s return motivates holy living, not organizational commitment. It inspires us to be “eager to do what is good,” not eager to recruit people into a specific group.

1 John 3:2-3: “Dear friends, now we are children of God, and what we will be has not yet been made known. But we know that when Christ appears, we shall be like him, for we shall see him as he is. All who have this hope in him purify themselves, just as he is pure.”

The hope of seeing Christ produces:

• Confidence: “Now we are children of God”
• Anticipation: “We shall be like him”
• Holiness: “All who have this hope in him purify themselves”

This is the biblical pattern: hope in Christ’s return produces confidence, anticipation, and holy living. It doesn’t produce anxiety about organizational membership or urgency about finding prophetic fulfillments.

The True Nature of the Church

Shincheonji’s claim to be Mount Zion effectively claims that they are the true church—the exclusive location of God’s presence and work. But what does the Bible actually teach about the Church?

The Church is universal, not organizational.

The word “church” (Greek: ekklesia) means “called-out ones”—those whom God has called out of the world to belong to Him through Christ. The Church is not defined by organizational membership but by relationship with Christ.

Ephesians 1:22-23: “And God placed all things under his feet and appointed him to be head over everything for the church, which is his body, the fullness of him who fills everything in every way.”

The Church is Christ’s body, with Christ as the head. All believers are members of this body, united to Christ and to each other. The body includes all believers everywhere, not just members of one organization.

1 Corinthians 12:12-13: “Just as a body, though one, has many parts, but all its parts form one body, so it is with Christ. For we were all baptized by one Spirit so as to form one body—whether Jews or Gentiles, slave or free—and we were all given the one Spirit to drink.”

We become part of Christ’s body through the Spirit’s work, not through organizational membership. The Spirit baptizes us into the body, uniting us to Christ and to all other believers. This is a spiritual reality, not an organizational structure.

The Church is defined by the gospel, not by interpretation.

What makes someone part of the Church? Not accepting a specific interpretation of Revelation or joining a particular organization, but believing the gospel:

1 Corinthians 15:1-4: “Now, brothers and sisters, I want to remind you of the gospel I preached to you, which you received and on which you have taken your stand. By this gospel you are saved, if you hold firmly to the word I preached to you. Otherwise, you have believed in vain. For what I received I passed on to you as of first importance: that Christ died for our sins according to the Scriptures, that he was buried, that he was raised on the third day according to the Scriptures.”

The gospel is the message that defines the Church:

• Christ died for our sins
• He was buried
• He was raised on the third day

Those who believe this gospel are part of the Church. Those who don’t believe it are not, regardless of what organization they belong to or what interpretation of Revelation they accept.

The Church is visible in local congregations, but universal in scope.

The New Testament speaks of “the church” in two ways:

The universal Church: All believers everywhere throughout all time (Ephesians 1:22-23, 5:25-27)

Local churches: Specific congregations of believers in particular locations (Romans 16:5, 1 Corinthians 1:2, Revelation 2-3)

Local churches are visible expressions of the universal Church. They’re communities where believers gather to worship, learn, fellowship, and serve. But no single local church or organization is the entirety of the Church. The Church is bigger than any one congregation or denomination.

Shincheonji’s claim to be Mount Zion effectively claims that they are the universal Church—the exclusive community of God’s people. But this contradicts Scripture’s teaching that the Church includes all believers everywhere who trust in Christ.

The Church is built on Christ, not on human leaders.

Matthew 16:18: “And I tell you that you are Peter, and on this rock I will build my church, and the gates of Hades will not overcome it.”

Jesus said, “I will build my church.” The Church belongs to Christ—He builds it, He sustains it, He is its foundation. Human leaders serve the Church, but they don’t build it or own it.

1 Corinthians 3:11: “For no one can lay any foundation other than the one already laid, which is Jesus Christ.”

Christ is the Church’s foundation. No human leader, no matter how charismatic or knowledgeable, can replace Christ as the foundation. When organizations position their leaders as essential to the Church or claim that their organization is the fulfillment of God’s plan, they’re replacing Christ with human leadership.

Ephesians 2:19-22: “Consequently, you are no longer foreigners and strangers, but fellow citizens with God’s people and also members of his household, built on the foundation of the apostles and prophets, with Christ Jesus himself as the chief cornerstone. In him the whole building is held together and rises to become a holy temple in the Lord. And in him you too are being built together to become a dwelling in which God lives by his Spirit.”

The Church is built on:

• The foundation of the apostles and prophets (their teaching, recorded in Scripture)
• Christ Jesus as the chief cornerstone (the primary foundation stone that determines the building’s alignment)
• The Holy Spirit’s presence (God dwells in the Church through the Spirit)

The Church is not built on one modern leader’s interpretation or one organization’s claims. It’s built on the apostolic teaching (Scripture), with Christ as the cornerstone, and the Spirit as the one who dwells in believers.

The True Meaning of Gathering

Shincheonji emphasizes that believers must “gather on the Mountain”—which they claim is their organization. But what does the Bible teach about gathering?

Hebrews 10:24-25: “And let us consider how we may spur one another on toward love and good deeds, not giving up meeting together, as some are in the habit of doing, but encouraging one another—and all the more as you see the Day approaching.”

Believers are commanded to meet together regularly. This gathering serves specific purposes:

• Spurring one another toward love and good deeds
• Encouraging one another
• Preparing for the Day (Christ’s return)

The gathering is not about joining a specific organization that claims to fulfill prophecy. It’s about mutual encouragement and growth in love and good works.

Matthew 18:20: “For where two or three gather in my name, there am I with them.”

Christ is present wherever believers gather in His name. The gathering place is not a specific organization or location—it’s wherever believers come together with Christ at the center.

This means that:

• Christ is present in small gatherings (two or three)
• Christ is present in various locations (wherever believers gather)
• Christ is present when believers gather in His name (not when they gather for organizational purposes)

The biblical pattern is not “find the one true organization and gather there.” It’s “gather with other believers in Christ’s name, and He will be present with you.”

Acts 2:42-47: “They devoted themselves to the apostles’ teaching and to fellowship, to the breaking of bread and to prayer. Everyone was filled with awe at the many wonders and signs performed by the apostles. All the believers were together and had everything in common. They sold property and possessions to give to anyone who had need. Every day they continued to meet together in the temple courts. They broke bread in their homes and ate together with glad and sincere hearts, praising God and enjoying the favor of all the people. And the Lord added to their number daily those who were being saved.”

The early church gathered for:

• The apostles’ teaching (learning Scripture)
• Fellowship (relationship with other believers)
• Breaking of bread (communion/the Lord’s Supper)
• Prayer (corporate prayer)

They met in various locations (temple courts, homes) and were characterized by:

• Generosity (sharing with those in need)
• Glad and sincere hearts (joy, not anxiety)
• Praising God (worship)
• The Lord adding to their number (God growing the church)

This is the biblical pattern for gathering—believers coming together to learn Scripture, fellowship, worship, and serve. It’s not about joining an organization that claims to fulfill prophecy. It’s about living in community with other believers, centered on Christ and His gospel.

Shincheonji’s Historical Claims

While Lesson 48 doesn’t fully reveal Shincheonji’s historical claims, understanding these claims helps explain why the trumpet lesson is so strategically important. In the Advanced Level, students learn that Shincheonji’s organizational history is the fulfillment of Revelation’s prophecies.

According to Shincheonji’s teaching:

The Tabernacle Temple (1966-1980s):

• A church in Korea called the Tabernacle Temple was established by Pastor Yoo
• This church is claimed to be the fulfillment of Revelation’s “tabernacle of the testimony” (Revelation 15:5)
• Lee Man-hee (Shincheonji’s founder) was a member of this church
• The church experienced conflict and division in the 1980s
• Shincheonji claims this conflict fulfills Revelation’s prophecies about the destruction of the tabernacle

The Seven Messengers (1980s):

• Shincheonji claims that seven leaders from the Tabernacle Temple are the “seven messengers” or “seven stars” mentioned in Revelation 1-3
• These seven leaders are said to represent the seven churches in Revelation 2-3
• Shincheonji claims that these leaders fell into sin and betrayed God’s work

Lee Man-hee’s Role (1980s-present):

• Shincheonji claims that Lee Man-hee is the “one who overcomes” mentioned throughout Revelation 2-3
• They claim he is the “promised pastor” who receives revelation directly from Jesus
• They claim he witnessed the events of Revelation being fulfilled in the Tabernacle Temple
• They claim he established Shincheonji as the true church after the Tabernacle Temple’s destruction

The Seven Trumpets:

• Shincheonji claims the seven trumpets in Revelation 8-11 represent seven leaders who proclaimed God’s word
• They claim these trumpets sounded during the period when Shincheonji was being established
• The seventh trumpet, they claim, announced the establishment of God’s kingdom through Shincheonji

Mount Zion and the 144,000:

• Shincheonji claims their organization is Mount Zion where believers must gather
• They claim the 144,000 in Revelation 7 and 14 are Shincheonji members who completed their training
• They claim that gathering these 144,000 is the fulfillment of Revelation’s prophecies

These claims are extraordinary. Shincheonji is claiming that:

• Events in one church in Korea in the 1980s fulfill Revelation’s prophecies
• Their founder is the central figure in Revelation’s fulfillment
• Their organization is God’s kingdom on earth
• Only their members are the sealed servants of God
• Understanding their organizational history is necessary to understand Revelation

Let’s examine why these claims are problematic.

The Problem of Localized Fulfillment

Shincheonji’s interpretation makes Revelation’s universal, cosmic prophecies about localized, organizational events. Consider what this requires:

Revelation 11:15 says: “The kingdom of the world has become the kingdom of our Lord and of his Messiah, and he will reign for ever and ever.”

Shincheonji claims this was fulfilled when their organization was established in the 1980s. But has “the kingdom of the world” become God’s kingdom? Do we see Christ reigning over all nations? Has evil been defeated and righteousness established globally?

Obviously not. The world is still characterized by sin, suffering, injustice, and rebellion against God. If the seventh trumpet announced that “the kingdom of the world has become the kingdom of our Lord,” then this prophecy clearly hasn’t been fulfilled yet.

Revelation 11:18 says: “The time has come for judging the dead, and for rewarding your servants the prophets and your people who revere your name, both great and small—and for destroying those who destroy the earth.”

Shincheonji claims this was fulfilled in connection with their organizational history. But has the judgment of the dead occurred? Have all God’s servants throughout history been rewarded? Have all who destroy the earth been destroyed?

Again, obviously not. The final judgment hasn’t occurred. The dead haven’t been raised. God’s servants haven’t been rewarded. This prophecy is clearly future.

Shincheonji’s interpretation requires taking prophecies about universal, cosmic events and reducing them to organizational history. This is not legitimate biblical interpretation—it’s eisegesis (reading meaning into the text) rather than exegesis (drawing meaning out of the text).

The Problem of Self-Referential Interpretation

Shincheonji’s interpretation is self-referential—it makes Revelation primarily about Shincheonji. Consider the circular reasoning:

1. Shincheonji claims the Bible was sealed and requires special interpretation
2. Shincheonji claims they have the special interpretation that unseals the Bible
3. Shincheonji’s interpretation reveals that Revelation is about Shincheonji
4. Therefore, Shincheonji is the fulfillment of Revelation, which proves they have the correct interpretation

This is circular reasoning. The interpretation is used to prove that Shincheonji is important, and Shincheonji’s importance is used to prove the interpretation is correct. There’s no external validation—the system validates itself.

This is a common pattern in cultic groups. They develop interpretive systems that make Scripture primarily about themselves, then use these interpretations to claim divine authority. But legitimate biblical interpretation doesn’t make Scripture primarily about one modern organization—it recognizes that Scripture is about God’s work throughout all history, centered on Jesus Christ.

Chapter 7 of “Testing Shincheonji’s Claims: Two Lenses, One Story,” titled “The Sealed Book That Was Never Sealed,” addresses this issue. The chapter explains that Shincheonji creates an interpretive system that makes Scripture incomprehensible without their explanation, then positions themselves as the key to understanding. But Scripture was never meant to be sealed in this way—it’s God’s revelation to His people, written to be understood by ordinary believers through the Holy Spirit’s illumination.

The Problem of Failed Predictions

Shincheonji’s interpretation faces a practical problem: their predictions haven’t come true. They claimed that gathering 144,000 members would complete God’s work and usher in the new heaven and new earth. But they’ve claimed to have completed the 144,000 multiple times, and nothing has changed.

In 2012, Shincheonji claimed they had completed gathering the 144,000. They held a massive celebration and proclaimed that God’s work was finished. But the new heaven and new earth didn’t come. Christ didn’t return. The world continued as before.

So Shincheonji adjusted their teaching. They claimed the 144,000 was just the first harvest, and now they need to gather more. They’ve continued recruiting, claiming they’re gathering the “great multitude” mentioned in Revelation 7:9.

This pattern of failed predictions followed by reinterpretation is common in groups that claim to fulfill prophecy. When their predictions don’t come true, they adjust their interpretation rather than admitting they were wrong.

Deuteronomy 18:21-22 provides a test for prophetic claims: “You may say to yourselves, ‘How can we know when a message has not been spoken by the LORD?’ If what a prophet proclaims in the name of the LORD does not take place or come true, that is a message the LORD has not spoken. That prophet has spoken presumptuously, so do not be alarmed by him.”

If someone claims to speak for God and their predictions don’t come true, that’s evidence they’re not speaking for God. Shincheonji’s failed predictions about the completion of the 144,000 and the coming of the new heaven and new earth demonstrate that their interpretations are not from God.

The Problem of Exclusivity

Shincheonji’s claims are inherently exclusive. By claiming to be Mount Zion, the fulfillment of Revelation, and the location where believers must gather to be sealed, they’re claiming that:

• They are the true church, and other churches are false
• Their members are the sealed servants of God, and others are not
• Their interpretation is correct, and all other interpretations are wrong
• Joining them is necessary for salvation, and those who don’t join are lost

This exclusivity contradicts the gospel’s inclusivity. The gospel proclaims that salvation is available to all who believe in Christ, regardless of organizational membership. As Paul wrote:

Romans 10:12-13: “For there is no difference between Jew and Gentile—the same Lord is Lord of all and richly blesses all who call on him, for, ‘Everyone who calls on the name of the Lord will be saved.'”

Salvation is for “everyone who calls on the name of the Lord”—not just those who join a specific organization or accept a specific interpretation of Revelation.

Galatians 3:26-28: “So in Christ Jesus you are all children of God through faith, for all of you who were baptized into Christ have clothed yourselves with Christ. There is neither Jew nor Gentile, neither slave nor free, nor is there male nor female, for you are all one in Christ Jesus.”

All believers are “children of God through faith”—not through organizational membership. We’re united in Christ, not divided by which organization we belong to.

Shincheonji’s exclusivity creates division within the body of Christ. It tells believers who are faithfully serving Christ in other churches that they’re not truly sealed, not truly part of God’s people, not truly saved unless they join Shincheonji. This contradicts Scripture’s teaching that all who trust in Christ are part of God’s family.

The Problem of Replacing Christ with a Human Leader

At the center of Shincheonji’s claims is Lee Man-hee, their founder. They claim he is:

• The “one who overcomes” mentioned in Revelation 2-3
• The “promised pastor” who receives revelation from Jesus
• The witness who saw Revelation’s fulfillment
• The one through whom God’s word is proclaimed

These claims effectively position Lee Man-hee as a mediator between God and humanity, replacing Christ’s unique role. Consider what Scripture teaches about Christ’s role:

1 Timothy 2:5: “For there is one God and one mediator between God and mankind, the man Christ Jesus.”

There is one mediator—Christ Jesus. No human leader, no matter how spiritual or knowledgeable, can serve as mediator between God and humanity. This role belongs exclusively to Christ.

John 14:6: “Jesus answered, ‘I am the way and the truth and the life. No one comes to the Father except through me.'”

Christ is the exclusive way to the Father. We don’t come to God through a human leader’s teaching or through membership in an organization—we come through Christ alone.

Hebrews 1:1-2: “In the past God spoke to our ancestors through the prophets at many times and in various ways, but in these last days he has spoken to us by his Son, whom he appointed heir of all things, and through whom also he made the universe.”

God’s final and complete revelation is in His Son, Jesus Christ. While God spoke through prophets in the Old Testament, His ultimate word is Jesus. We don’t need new revelation through modern leaders—we have God’s complete revelation in Christ, recorded in Scripture.

When Shincheonji positions Lee Man-hee as the one who receives revelation from Jesus and proclaims God’s word with divine authority, they’re effectively making him a mediator and a source of revelation. This replaces Christ’s unique role and contradicts Scripture’s teaching that Christ is the one mediator and God’s final word.

Chapter 12 of “Testing Shincheonji’s Claims: Two Lenses, One Story,” titled “The Promised Pastor and the Advocate,” addresses this issue in detail. The chapter explains that Shincheonji positions their leader in roles that Scripture reserves for Christ alone—mediating between God and humanity, providing access to God’s presence, interpreting God’s word with divine authority, and determining who belongs to God’s people. This effectively replaces Christ with a human leader, which is a fundamental departure from biblical Christianity.

The Pattern of Cultic Claims

Shincheonji’s claims follow a pattern common to cultic groups throughout history. Consider these characteristics:

1. Claiming exclusive access to truth: “We have the interpretation that unseals the Bible. Traditional Christianity doesn’t understand Scripture correctly. You need our teaching to understand God’s word.”

2. Positioning the leader as uniquely chosen by God: “Our founder is the promised pastor mentioned in Revelation. He receives revelation directly from Jesus. He witnessed the fulfillment of prophecy.”

3. Claiming to fulfill biblical prophecy: “We are Mount Zion. Our organization is the fulfillment of Revelation. The 144,000 are our members. The seventh trumpet announced our establishment.”

4. Creating urgency about joining: “You need to be sealed with our teaching. You need to gather at our organization. Time is running out. This is the fulfillment of prophecy happening now.”

5. Isolating members from outside influence: “Don’t discuss our teaching with your pastor—he won’t understand. Traditional Christians are teaching false doctrine. Your family’s concerns come from ignorance.”

6. Controlling information: “Don’t reveal that you’re studying with us. Don’t tell people you’re in Shincheonji. Complete the training before making decisions about your church.”

7. Redefining biblical terms: “Seal doesn’t mean the Holy Spirit—it means having God’s word on your heart. Mount Zion doesn’t mean the universal church—it means our organization. Trumpet doesn’t mean a literal trumpet—it means a person declaring God’s word.”

8. Using Scripture to support organizational claims: “Look at all these verses about trumpets, Mount Zion, gathering, and sealing. They all point to us. The Bible predicted our organization.”

These characteristics are warning signs of cultic manipulation. When a group exhibits multiple these characteristics, it’s a strong indication that they’re not a legitimate Christian movement but a high-control group using Christian language to serve organizational purposes.

The resource “Betrayal, Destruction, Salvation – A Christian Response to Shincheonji” provides extensive analysis of how Shincheonji’s claims follow this cultic pattern and how they contradict orthodox Christian teaching.

Historical Parallels

Shincheonji is not the first group to claim that recent events fulfill biblical prophecy or that their organization is the fulfillment of Revelation. Throughout church history, various groups have made similar claims:

The Montanists (2nd century): Claimed that the New Jerusalem was descending in Phrygia and that their leaders received direct revelation from the Holy Spirit. The church rejected these claims, recognizing that God’s final revelation is in Christ and that the New Jerusalem is a future reality, not a present organization.

Various Medieval Movements: Multiple groups claimed that their leaders were the fulfillment of biblical prophecies and that joining them was necessary for salvation. The church consistently rejected these claims, affirming that salvation is in Christ alone and that no human organization can claim to be the exclusive fulfillment of prophecy.

The Jehovah’s Witnesses (19th century-present): Claimed that Christ returned invisibly in 1914 and that their organization is God’s exclusive channel of truth. They’ve made multiple failed predictions about the end of the world and have continually adjusted their interpretations when predictions don’t come true.

The Seventh-day Adventists (19th century): Originally claimed that Christ would return in 1844. When this didn’t happen, they reinterpreted the prophecy to claim that Christ entered the heavenly sanctuary in 1844 to begin an “investigative judgment.” While mainstream Seventh-day Adventists have moved toward more orthodox Christianity, the original movement demonstrates the pattern of failed predictions followed by reinterpretation.

The Branch Davidians (20th century): David Koresh claimed to be the final prophet and that his community in Waco, Texas was the fulfillment of biblical prophecy. This ended tragically in 1993 when a standoff with federal authorities resulted in a fire that killed Koresh and many of his followers.

The Unification Church (20th century-present): Sun Myung Moon claimed to be the “True Parent” who completed Jesus’ unfinished work. He claimed his organization fulfilled biblical prophecies and that joining them was necessary for salvation. The church has continued after Moon’s death, demonstrating how cultic movements can persist even when their founder’s claims are proven false.

These historical examples demonstrate several important points:

First, claims to fulfill biblical prophecy are not new. Throughout history, groups have claimed that recent events fulfill Revelation or that their organization is the New Jerusalem. The church has consistently rejected these claims.

Second, failed predictions don’t usually cause these groups to disband. When predictions don’t come true, groups typically reinterpret rather than admit error. This allows them to maintain their claims despite contrary evidence.

Third, these claims are spiritually dangerous. They divert attention from Christ to human leaders and organizations. They create anxiety and urgency. They divide believers and damage faith. In extreme cases (like the Branch Davidians), they can lead to tragedy.

Fourth, orthodox Christianity has consistently affirmed certain truths in response to these claims:

• Christ is the exclusive mediator between God and humanity
• Salvation is by grace through faith in Christ alone
• God’s final revelation is in Christ, recorded in Scripture
• The Church is universal, not limited to one organization
• Christ’s return will be visible and unmistakable
• No human leader or organization can claim to be the exclusive fulfillment of prophecy

Shincheonji’s claims are not unique—they follow a pattern that has appeared repeatedly throughout church history. And the church’s response should be the same: affirm biblical truth, reject false claims, and protect believers from spiritual manipulation.

Part 10: The Theological Issues at Stake

The Nature of Biblical Authority

At the heart of Shincheonji’s teaching is a fundamental question: What is the source of spiritual authority?

Orthodox Christianity teaches that Scripture is the final authority for faith and practice. As 2 Timothy 3:16-17 says:

“All Scripture is God-breathed and is useful for teaching, rebuking, correcting and training in righteousness, so that the servant of God may be thoroughly equipped for every good work.”

Scripture is “God-breathed”—it comes from God and carries His authority. It’s sufficient to equip believers for every good work. We don’t need additional revelation or special interpretations beyond what Scripture provides.

But Shincheonji’s system undermines biblical authority by:

1. Claiming Scripture was sealed and incomprehensible for 2,000 years

This suggests that Scripture wasn’t actually sufficient for believers throughout church history. Christians for 2,000 years couldn’t understand God’s word without Shincheonji’s interpretation. This contradicts Scripture’s claim to be clear and sufficient.

2. Positioning their interpretation as necessary to understand Scripture

By claiming that Scripture requires their symbolic system to be understood, Shincheonji makes their interpretation equal in authority to Scripture itself. You can’t understand Scripture without their interpretation, which means their interpretation becomes the real authority.

3. Claiming their leader receives revelation from Jesus

By claiming that Lee Man-hee receives direct revelation from Jesus, Shincheonji positions his teaching as having divine authority equal to Scripture. This adds to Scripture and contradicts the biblical teaching that God’s final revelation is in Christ, recorded in Scripture.

This shift in authority is subtle but profound. Shincheonji claims to honor Scripture—they quote it extensively and claim to be teaching what it says. But by making Scripture dependent on their interpretation and claiming their leader receives direct revelation, they’ve effectively replaced biblical authority with organizational authority.

Chapter 7 of “Testing Shincheonji’s Claims: Two Lenses, One Story” explains that this is a fundamental departure from Protestant Christianity, which affirms “sola scriptura”—Scripture alone as the final authority. When groups claim that Scripture requires their special interpretation or that their leaders receive direct revelation, they’re undermining biblical authority and replacing it with human authority.

The Nature of Salvation

Another fundamental issue is: How are people saved?

Orthodox Christianity teaches that salvation is by grace alone, through faith alone, in Christ alone. As Ephesians 2:8-9 says:

“For it is by grace you have been saved, through faith—and this is not from yourselves, it is the gift of God—not by works, so that no one can boast.”

Salvation is:

• By grace: God’s unmerited favor, not something we earn
• Through faith: Trusting in Christ, not in our own efforts or understanding
• In Christ alone: Jesus’ finished work on the cross, not organizational membership

But Shincheonji’s system adds requirements to salvation:

1. Correct interpretation

By teaching that you need to be “sealed” with correct understanding of Scripture, Shincheonji makes correct interpretation necessary for salvation. You need to understand their symbolic system, accept their definitions, and believe their interpretation of Revelation.

This adds intellectual requirements to salvation. It’s not enough to trust in Christ—you need to understand Shincheonji’s teaching correctly.

2. Organizational membership

By claiming to be Mount Zion where believers must gather and that the 144,000 are Shincheonji members, they make organizational membership necessary for salvation. You need to join Shincheonji to be part of God’s sealed people.

This adds organizational requirements to salvation. It’s not enough to trust in Christ—you need to join their organization.

3. Completing their training

By requiring students to complete their training program to be part of the 144,000, they make educational achievement necessary for salvation. You need to finish their curriculum to be sealed.

This adds educational requirements to salvation. It’s not enough to trust in Christ—you need to complete their training.

These additions fundamentally change the gospel. Instead of salvation by grace through faith in Christ alone, it becomes salvation by correct interpretation + organizational membership + completing training. This is a works-based salvation system that contradicts the biblical gospel.

Galatians 1:6-9 warns strongly against distorting the gospel:

“I am astonished that you are so quickly deserting the one who called you to live in the grace of Christ and are turning to a different gospel—which is really no gospel at all. Evidently some people are throwing you into confusion and are trying to pervert the gospel of Christ. But even if we or an angel from heaven should preach a gospel other than the one we preached to you, let them be under God’s curse! As we have already said, so now I say again: If anybody is preaching to you a gospel other than what you accepted, let them be under God’s curse!”

Paul says that preaching “a different gospel” brings God’s curse. He’s not being harsh—he’s recognizing that the gospel is a matter of eternal life and death. If we distort the gospel by adding requirements to salvation, we’re leading people away from Christ and toward a false hope.

Shincheonji claims to teach the gospel, but they’ve added requirements that change it into something different. This is spiritually dangerous because it gives people false assurance (thinking they’re saved because they joined the organization and completed the training) while missing the true gospel (salvation by grace through faith in Christ alone).

Chapter 19 of “Testing Shincheonji’s Claims: Two Lenses, One Story,” titled “The Gospel According to Shincheonji,” provides extensive analysis of how Shincheonji distorts the gospel and what the biblical gospel actually teaches.

The Nature of the Church

A third fundamental issue is: What is the Church?

Orthodox Christianity teaches that the Church is the universal body of all believers, united to Christ and to each other through the Holy Spirit. The Church is:

1. Universal, not organizational

The Church includes all believers everywhere throughout all time. It’s not limited to one denomination, organization, or location. As Ephesians 4:4-6 says:

“There is one body and one Spirit, just as you were called to one hope when you were called; one Lord, one faith, one baptism; one God and Father of all, who is over all and through all and in all.”

There is “one body”—the universal Church that includes all who belong to Christ.

2. Defined by relationship with Christ, not organizational membership

You’re part of the Church because you’re united to Christ through faith, not because you join a specific organization. As Romans 8:9 says:

“You, however, are not in the realm of the flesh but are in the realm of the Spirit, if indeed the Spirit of God lives in you. And if anyone does not have the Spirit of Christ, they do not belong to Christ.”

Belonging to Christ (having His Spirit) is what makes you part of the Church, not organizational membership.

3. Visible in local congregations but universal in scope

The Church is visible in local congregations where believers gather, but it’s not limited to any one congregation or organization. The Church is bigger than any human structure.

But Shincheonji’s teaching replaces this biblical understanding with an organizational definition:

1. The Church is Shincheonji

By claiming to be Mount Zion and the fulfillment of Revelation, Shincheonji claims to be the true Church. Other churches are false or incomplete. This makes the Church organizational rather than universal.

2. Church membership requires joining Shincheonji

By teaching that believers must gather at Mount Zion (Shincheonji) to be sealed, they make organizational membership the definition of being part of the Church. You’re not truly part of God’s people unless you join them.

3. The Church is limited to those who accept their teaching

By teaching that the 144,000 are Shincheonji members who completed their training, they limit the Church to those who accept their interpretation and complete their program. This makes intellectual agreement and educational achievement requirements for Church membership.

This organizational definition of the Church contradicts Scripture and has serious consequences:

It divides believers. Instead of recognizing all who trust in Christ as brothers and sisters, it creates division between Shincheonji members (the true church) and other Christians (false or incomplete).

It creates spiritual elitism. Shincheonji members see themselves as the sealed, enlightened remnant while other Christians are deceived or lacking.

It damages Christian unity. Instead of working together with other believers to advance the gospel, Shincheonji recruits from other churches and teaches members to see those churches as false.

It replaces Christ with an organization. Instead of the Church being defined by relationship with Christ, it’s defined by membership in Shincheonji.

The biblical vision is of one Church, united in Christ, diverse in expression but unified in faith. Shincheonji’s vision is of one organization that is the true church, separate from and superior to other Christians. These are fundamentally different visions.

The Nature of Christian Hope

A fourth fundamental issue is: What is the Christian hope?

Orthodox Christianity teaches that the Christian hope is Christ’s return, the resurrection of the dead, and the new creation. As Paul writes in Titus 2:13:

“While we wait for the blessed hope—the appearing of the glory of our great God and Savior, Jesus Christ.”

The “blessed hope” is Christ’s appearing—His visible, glorious return. We’re waiting for:

1. Christ’s return Jesus will return visibly and unmistakably. As Acts 1:11 says, “This same Jesus, who has been taken from you into heaven, will come back in the same way you have seen him go into heaven.”

2. The resurrection of the dead When Christ returns, the dead will be raised. As 1 Corinthians 15:52 says, “The trumpet will sound, the dead will be raised imperishable, and we will be changed.”

3. The final judgment Christ will judge all people, rewarding the righteous and condemning the wicked. As 2 Corinthians 5:10 says, “For we must all appear before the judgment seat of Christ, so that each of us may receive what is due us for the things done while in the body, whether good or bad.”

4. The new creation God will create new heavens and a new earth where righteousness dwells. As Revelation 21:1-4 describes, God will dwell with His people, wipe away every tear, and make all things new.

This hope is:

• Future: It hasn’t happened yet
• Certain: God has promised it
• Universal: It affects all people and all creation
• Christ-centered: It’s about Christ’s return and reign

But Shincheonji’s teaching replaces this hope with organizational fulfillment:

1. The prophecies have been fulfilled Shincheonji claims that Revelation’s prophecies have been fulfilled in their organizational history. The seventh trumpet has sounded. The kingdom has come. The 144,000 have been gathered.

2. The fulfillment is organizational Instead of waiting for Christ’s return and the resurrection, the fulfillment is joining Shincheonji and being part of the 144,000.

3. The hope is present, not future Instead of waiting for the “blessed hope” of Christ’s appearing, the hope is present—you can be part of the fulfillment now by joining Shincheonji.

This shift has profound effects:

It diminishes the glory of Christ’s return. Instead of waiting for Christ to return visibly in glory, the focus shifts to organizational events in Korea in the 1980s.

It creates false hope. People think they’re experiencing prophetic fulfillment when they join Shincheonji, but the real fulfillment is still future.

It produces anxiety instead of hope. Instead of the “blessed hope” that encourages and comforts, Shincheonji’s teaching creates anxiety about finding the right organization and being part of the fulfillment.

It makes the hope organizational rather than Christ-centered. Instead of hoping in Christ’s return, people hope in being part of Shincheonji.

The biblical hope is glorious, certain, and Christ-centered. It gives comfort in suffering, motivation for holiness, and confidence in God’s promises. Shincheonji’s organizational hope is a poor substitute that ultimately disappoints because it’s not grounded in God’s actual promises.

Conclusion: The Sound of the True Trumpet

We began this analysis by imagining standing in a marketplace and hearing a trumpet blast. Someone approaches and offers to explain what the trumpet means, using a symbolic system that seems biblical but ultimately points to their organization.

Now, having examined Lesson 48 thoroughly, we can see what’s really happening:

Shincheonji is not teaching what the Bible says about trumpets. They’re teaching a symbolic system that makes trumpets represent people declaring God’s word, preparing students to accept that Revelation’s trumpets represent people in Shincheonji’s history.

Shincheonji is not helping students find the seventh trumpet. They’re preparing students to accept that the seventh trumpet has already sounded in Shincheonji and that students need to join their organization.

Shincheonji is not teaching about Mount Zion. They’re preparing students to accept that Shincheonji is Mount Zion and that joining them is necessary for salvation.

Shincheonji is not teaching biblical prophecy. They’re teaching an organizational narrative that makes their history the fulfillment of Revelation.

This is spiritual manipulation disguised as Bible study. It uses biblical language, quotes Scripture extensively, and appears systematic and logical. But it fundamentally distorts Scripture to serve organizational purposes.

What the Bible Actually Teaches

In contrast to Shincheonji’s teaching, the Bible teaches:

About trumpets:

• Trumpets in Scripture announce God’s presence, call people to worship and action, and herald significant events
• The seventh trumpet in Revelation announces the final establishment of God’s kingdom, the judgment of the dead, and Christ’s eternal reign
• The “last trumpet” announces Christ’s return and the resurrection of the dead
• These are future events that will be unmistakable when they occur

About Mount Zion:

• Mount Zion represents God’s presence with His people and His chosen king (Christ) reigning
• The New Testament applies Mount Zion to Christ (the cornerstone) and His Church (all believers)
• Hebrews 12:22 tells believers they have already come to Mount Zion—the heavenly Jerusalem where Christ is
• Mount Zion is not a physical location or organization but a spiritual reality

About the Church:

• The Church is the universal body of all believers, united to Christ through the Holy Spirit
• The Church is defined by relationship with Christ, not organizational membership
• The Church is visible in local congregations but universal in scope
• No single organization can claim to be the exclusive Church

About salvation:

• Salvation is by grace alone, through faith alone, in Christ alone
• We’re saved by trusting in Christ’s finished work, not by correct interpretation or organizational membership
• The seal is the Holy Spirit, given to all believers at conversion
• Salvation is a gift from God, not something we earn through understanding or achievement

About Christian hope:

• The Christian hope is Christ’s return, the resurrection of the dead, and the new creation
• This hope is future, certain, universal, and Christ-centered
• It produces encouragement, comfort, and motivation for holy living
• It’s the “blessed hope” that sustains believers through suffering

The True Trumpet Sound

The true trumpet that believers should listen for is not a symbolic person in an organization. It’s the literal trumpet that will sound when Christ returns:

“For the Lord himself will come down from heaven, with a loud command, with the voice of the archangel and with the trumpet call of God, and the dead in Christ will rise first. After that, we who are still alive and are left will be caught up together with them in the clouds to meet the Lord in the air. And so we will be with the Lord forever. Therefore encourage one another with these words” (1 Thessalonians 4:16-18).

This trumpet will be:

• Loud: Everyone will hear it
• Clear: There will be no confusion about what it means
• Unmistakable: The dead will rise and believers will be transformed
• Universal: It will affect all people everywhere
• Glorious: It announces Christ’s return in glory

When this trumpet sounds, you won’t need someone to explain it to you. You won’t need to decode symbols or find the right organization. You’ll know it because Christ will return visibly, the dead will rise, and believers will be gathered to meet Him.

Until that day, believers are called to:

Remain faithful to Christ and His gospel (1 Corinthians 15:58) Live in readiness for His return (Matthew 24:42-44) Encourage one another with the hope of His coming (1 Thessalonians 4:18) Serve Him faithfully wherever He has placed us (Colossians 3:23-24) Test all teaching against Scripture (Acts 17:11) Hold fast to sound doctrine (2 Timothy 1:13-14)

We don’t need to find the seventh trumpet in an organization’s history. We need to remain faithful to Christ and ready for His return. We don’t need to gather at a specific organization’s location. We need to gather with other believers in Christ’s name, and He will be present with us.

A Final Word

If you’re currently studying with Shincheonji and have encountered Lesson 48, please carefully consider what you’ve learned in this analysis. The teaching may seem biblical and logical, but it’s preparing you to accept claims that contradict Scripture:

• That Revelation’s prophecies have been fulfilled in one organization’s history
• That you need to join that organization to be sealed and saved
• That their leader has authority to interpret Scripture and receive revelation
• That their organization is the exclusive location of God’s presence and work

These claims are not biblical. They’re organizational claims disguised as biblical teaching. Before you continue, please:

• Examine the biblical passages in their full context
• Consult resources from orthodox Christian scholars
• Discuss your concerns with your pastor or mature Christians
• Ask critical questions about where the teaching is leading
• Remember that salvation is in Christ alone, not in any organization

The true trumpet you should listen for is Christ’s return. The true Mount Zion you should come to is Christ Himself and His universal Church. The true seal you need is the Holy Spirit, given to all who trust in Christ. The true hope you should hold is Christ’s return and the resurrection.

These truths are clear in Scripture, affirmed by Christians throughout history, and centered on Jesus Christ. Hold fast to them, and don’t be led astray by teaching that replaces Christ with an organization.

“See to it that no one takes you captive through hollow and deceptive philosophy, which depends on human tradition and the elemental spiritual forces of this world rather than on Christ” (Colossians 2:8).