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

Lesson 122: Special Lesson – HWPL – The Work of Peace at the Second Coming

Viewing Through First-Century Christian, Historical, and Literary Lenses

Introduction: The Shift to Peace

Imagine you’re sitting in that classroom, having spent months learning about betrayal, destruction, judgment, and the battle between good and evil. You’ve learned about the dragon, the beast, the mark, the 144,000, and the temple. The content has been intense, often frightening, always urgent. You’ve been taught that most churches are “Babylon,” that you’re part of an elite group, that you must separate from other Christians.

And then, suddenly, the tone shifts.

The instructor begins: “Class, did we know that peace is mentioned over 400 times in the Bible? No. Truly God is a God of peace that he wants in our lives today.”

After all the talk of war and judgment, now the focus is peace. The lesson title appears: “Special Lesson: HWPL – The Work of Peace at the Second Coming.”

The instructor’s voice carries excitement: “We’ll be learning a very special lesson today, the content that we’ll be learning today is going to be very beautiful. So I’m excited for you all to get to see it with us.”

Beautiful. Special. Peace. These are welcome words after the intensity of previous lessons. Who doesn’t want peace? Who wouldn’t want to be part of bringing peace to the world?

The instructor continues: “There are many ideas we had taught back in Babylon about what peace really means, and about one who is supposed to bring peace, but it is not a very positive thing. You see how Satan likes to twist the things of God. But peace is actually something that God desires and that God wants.”

The message is clear: Other churches (Babylon) have twisted the teaching about peace and the one who brings peace. But you’re about to learn the truth—the beautiful truth about God’s work of peace at the second coming.

The lesson begins with a review of Revelation 15, reminding students about the Temple of the Tabernacle of the Testimony (TTT), which they learned is Shincheonji. Then it moves to the main teaching: God is a God of peace, Jesus is the Prince of Peace, and at the second coming, there is someone who will do the work of peace—”New John,” Lee Man-hee.

The instructor explains: “New John has a job to be a peacemaker as one whom Jesus, the Prince of Peace, will be using.”

And then comes the application: “Before that, it’s not just New John that needs to be a peacemaker, is it? Who else should it be? Everybody on Mount Zion. Let us all become peacemakers, too.”

The lesson quotes Matthew 5:9: “Blessed are the peacemakers, for they will be called sons of God.”

This is where you come in. You’re not just learning about peace—you’re being invited to become a peacemaker. You’re being told that this is part of your identity as someone on “Mount Zion” (a member of Shincheonji). You’re being prepared for involvement in HWPL, Shincheonji’s peace organization.

On the surface, this sounds wonderful. Who wouldn’t want to be a peacemaker? Who wouldn’t want to be part of bringing peace to the world? The teaching appeals to legitimate Christian values—peace, reconciliation, being called sons of God.

But as we’ll discover through examining this lesson with first-century Christian understanding, historical context, and careful biblical interpretation, Shincheonji is taking biblical teaching about peace and redirecting it toward organizational and political purposes that have little to do with the biblical concept of peace.

This refutation will draw extensively from the 30 chapters of “Testing Shincheonji’s Claims: Two Lenses, One Story,” which provides comprehensive analysis of how Shincheonji’s interpretive system works and why it departs so dramatically from biblical Christianity. We’ll also reference “The Revelation Project – Day 1-6 (Dr. Chip Bennett & Dr. Warren Gage),” “SCJ’s Fulfillment of Revelation Part 1 and Part 2,” and other resources to understand both the historical context and Shincheonji’s specific claims about HWPL.

For those seeking additional resources and support, visit https://closerlookinitiative.com/shincheonji-examination for comprehensive analysis of Shincheonji’s teachings, information about HWPL, and testimonies from former members.

Let’s begin by examining what biblical peace actually means, then explore how first-century Christians would have understood the passages Shincheonji uses, and finally analyze the theological and psychological implications of this teaching.

Part 1: Biblical Peace—What It Really Means

The Hebrew Concept: Shalom

Before we can evaluate Shincheonji’s teaching about peace, we need to understand what the Bible means by “peace.”

In the Old Testament, the primary word for peace is the Hebrew word shalom (שָׁלוֹם). This word appears over 250 times in the Old Testament and has a rich, multifaceted meaning that goes far beyond the absence of conflict.

Shalom means:

1. Wholeness and completeness: A state of being whole, lacking nothing
2. Well-being and prosperity: Physical, emotional, and spiritual flourishing
3. Harmony in relationships: Right relationship with God and with others
4. Safety and security: Freedom from fear and danger
5. Restoration and healing: The mending of what is broken
6. Covenant faithfulness: The peace that comes from being in right relationship with God

Shalom is not merely the absence of war or conflict. It’s the presence of everything that makes for human flourishing—right relationship with God, harmony with others, justice in society, and wholeness in every aspect of life.

Biblical Examples:

Numbers 6:24-26: “The Lord bless you and keep you; the Lord make his face shine on you and be gracious to you; the Lord turn his face toward you and give you peace [shalom].”

This priestly blessing connects God’s favor, grace, and presence with shalom. Peace is the result of God’s blessing and presence.

Psalm 29:11: “The Lord gives strength to his people; the Lord blesses his people with peace.”

Isaiah 26:3: “You will keep in perfect peace [shalom shalom—peace peace, a Hebrew intensive] those whose minds are steadfast, because they trust in you.”

Perfect peace comes from trusting in God, from having our minds fixed on Him.

Psalm 85:10: “Love and faithfulness meet together; righteousness and peace kiss each other.”

Peace is inseparable from righteousness, love, and faithfulness. True peace requires justice and right relationships.

The Greek Concept: Eirene

In the New Testament, the primary word for peace is the Greek word eirene (εἰρήνη). This word is used to translate the Hebrew shalom in the Septuagint (the Greek translation of the Old Testament), and it carries similar meanings in the New Testament.

Eirene in the New Testament refers to:

1. Peace with God: Reconciliation with God through Christ
2. Inner peace: The peace that comes from knowing God
3. Peace among believers: Harmony and unity in the church
4. The gospel message: The “gospel of peace”
5. Eschatological peace: The ultimate peace of God’s kingdom

Key New Testament Passages:

Romans 5:1: “Therefore, since we have been justified through faith, we have peace with God through our Lord Jesus Christ.”

This is the foundational peace—peace with God. Through Christ’s death and resurrection, we who were enemies of God have been reconciled to Him. This is not political peace or the absence of war—it’s the restoration of our relationship with God.

Philippians 4:6-7: “Do not be anxious about anything, but in every situation, by prayer and petition, with thanksgiving, present your requests to God. And the peace of God, which transcends all understanding, will guard your hearts and your minds in Christ Jesus.”

This is inner peace—the peace that guards our hearts and minds even in difficult circumstances. It’s not dependent on external conditions but on our relationship with God.

Ephesians 2:14-18: “For he himself is our peace, who has made the two groups one and has destroyed the barrier, the dividing wall of hostility, by setting aside in his flesh the law with its commands and regulations. His purpose was to create in himself one new humanity out of the two, thus making peace, and in one body to reconcile both of them to God through the cross, by which he put to death their hostility. He came and preached peace to you who were far away and peace to those who were near. For through him we both have access to the Father by one Spirit.”

Christ Himself is our peace. He has broken down the dividing wall between Jews and Gentiles, creating one new humanity. This is reconciliation—bringing together those who were separated, creating unity where there was division.

Colossians 3:15: “Let the peace of Christ rule in your hearts, since as members of one body you were called to peace. And be thankful.”

Peace should characterize the community of believers. We are called to peace—to harmony, unity, and right relationships with one another.

The Source of Biblical Peace

Throughout Scripture, true peace has one source: God Himself, revealed in Jesus Christ.

God is called “the God of peace”:

Romans 15:33: “The God of peace be with you all. Amen.”

Romans 16:20: “The God of peace will soon crush Satan under your feet.”

2 Corinthians 13:11: “Finally, brothers and sisters, rejoice! Strive for full restoration, encourage one another, be of one mind, live in peace. And the God of love and peace will be with you.”

Philippians 4:9: “Whatever you have learned or received or heard from me, or seen in me—put it into practice. And the God of peace will be with you.”

1 Thessalonians 5:23: “May God himself, the God of peace, sanctify you through and through.”

Hebrews 13:20: “Now may the God of peace, who through the blood of the eternal covenant brought back from the dead our Lord Jesus, that great Shepherd of the sheep…”

Jesus is called “the Prince of Peace” and is Himself our peace:

Isaiah 9:6: “For to us a child is born, to us a son is given, and the government will be on his shoulders. And he will be called Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace.”

Ephesians 2:14: “For he himself is our peace…”

John 14:27: “Peace I leave with you; my peace I give you. I do not give to you as the world gives. Do not let your hearts be troubled and do not be afraid.”

John 16:33: “I have told you these things, so that in me you may have peace. In this world you will have trouble. But take heart! I have overcome the world.”

The Holy Spirit produces peace:

Galatians 5:22-23: “But the fruit of the Spirit is love, joy, peace, forbearance, kindness, goodness, faithfulness, gentleness and self-control.”

Peace is a fruit of the Spirit—something the Holy Spirit produces in believers as we walk with God.

The Gospel as the Message of Peace

The gospel itself is called “the gospel of peace”:

Ephesians 6:15: “And with your feet fitted with the readiness that comes from the gospel of peace.”

Romans 10:15: “And how can anyone preach unless they are sent? As it is written: ‘How beautiful are the feet of those who bring good news!'” (quoting Isaiah 52:7, which says “How beautiful on the mountains are the feet of those who bring good news, who proclaim peace”)

Acts 10:36: “You know the message God sent to the people of Israel, announcing the good news of peace through Jesus Christ, who is Lord of all.”

The gospel is good news of peace because it announces that through Christ, we can have peace with God. The barrier of sin that separated us from God has been removed through Christ’s death and resurrection. We who were enemies have been reconciled. We who were far off have been brought near.

This is the heart of biblical peace: reconciliation with God through Jesus Christ.

What Biblical Peace Is NOT

It’s important to understand what biblical peace is NOT:

1. NOT merely the absence of war or conflict: While peace includes the absence of hostility, it’s much more than that. It’s the presence of wholeness, right relationships, and flourishing.

2. NOT primarily political or social: While peace has social and political implications, biblical peace is first and foremost spiritual—peace with God, which then flows into peace with others.

3. NOT something humans can create on their own: True peace is a gift from God, produced by the Holy Spirit, made possible through Christ. We can’t manufacture it through political activism or social programs.

4. NOT the same as worldly peace: Jesus said: “Peace I leave with you; my peace I give you. I do not give to you as the world gives” (John 14:27). The peace Jesus gives is different from worldly peace—it’s not dependent on external circumstances but on our relationship with God.

5. NOT achieved through human effort or organizational activity: Peace is a fruit of the Spirit (Galatians 5:22), not a work of the flesh. It’s something God produces in us, not something we achieve through our efforts.

The Implications for Shincheonji’s Teaching

Understanding biblical peace has important implications for evaluating Shincheonji’s teaching:

Question 1: Is the peace Shincheonji promotes through HWPL the same as biblical peace?

HWPL focuses on political peace—ending wars, promoting international cooperation, creating peace agreements. While these are good goals, they’re not the same as the biblical concept of shalom/eirene, which is fundamentally about reconciliation with God through Christ.

Question 2: Can political activism and peace work substitute for the gospel?

Shincheonji presents HWPL’s peace work as fulfillment of biblical prophecy. But the biblical prophecies about peace are fulfilled in Christ and the gospel, not in political activism or international peace agreements.

Question 3: Who is the source of peace?

The Bible is clear: God is the source of peace, Christ is our peace, and the Spirit produces peace in us. Can an organization or a human leader be the source of peace? Can political activism create the peace that only God can give?

As we’ll see in the following sections, Shincheonji’s teaching about peace takes biblical language and concepts but redirects them toward organizational and political purposes that are fundamentally different from biblical peace.

Part 2: The “Prince of Peace” – Isaiah 9:6-7

The Biblical Text

Let’s carefully examine the passage Shincheonji uses to support their teaching about peace:

Isaiah 9:6-7: “For to us a child is born, to us a son is given, and the government will be on his shoulders. And he will be called Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace. Of the increase of his government and peace there will be no end. He will reign on David’s throne and over his kingdom, establishing and upholding it with justice and righteousness from that time on and forever. The zeal of the Lord Almighty will accomplish this.”

This is one of the most beautiful and important messianic prophecies in the Old Testament. Let’s examine what it actually says and means.

The Historical Context

Isaiah 9 was written in the 8th century BC, during a time of great darkness for Israel. The northern kingdom was being threatened by Assyria, and eventually would be conquered and exiled (722 BC). Isaiah 9:1-2 speaks of this darkness:

“Nevertheless, there will be no more gloom for those who were in distress. In the past he humbled the land of Zebulun and the land of Naphtali, but in the future he will honor Galilee of the nations, by the Way of the Sea, beyond the Jordan—The people walking in darkness have seen a great light; on those living in the land of deep darkness a light has dawned.”

In this context of darkness and judgment, Isaiah prophesies about a coming child who will bring light, hope, and peace. This child will be the Messiah—God’s anointed king who will establish God’s kingdom forever.

The Titles Given to the Child

The child is given four throne names or titles:

1. Wonderful Counselor: He will have divine wisdom and will counsel His people perfectly.

2. Mighty God: He is not merely a human king—He is God Himself, come in human form. This is a clear prophecy of the incarnation.

3. Everlasting Father: He will be a father to His people forever, caring for them with eternal, fatherly love.

4. Prince of Peace: He will bring peace—the shalom we discussed earlier. He will establish a kingdom characterized by peace, wholeness, and right relationships.

The Nature of His Kingdom

Verse 7 describes the nature of this child’s kingdom:

“Of the increase of his government and peace there will be no end”: His kingdom will continually grow, and His peace will have no end. This is an eternal, ever-expanding kingdom.

“He will reign on David’s throne and over his kingdom”: He will be the fulfillment of God’s promise to David that his throne would be established forever (2 Samuel 7:12-16). He is the ultimate Davidic king.

“Establishing and upholding it with justice and righteousness”: His kingdom will be characterized by justice and righteousness. True peace is inseparable from justice.

“The zeal of the Lord Almighty will accomplish this”: This is not something humans will accomplish—it’s God’s work. God Himself, in His zeal, will bring this about.

The New Testament Fulfillment

The New Testament is clear that Isaiah 9:6-7 is fulfilled in Jesus Christ:

1. The Birth Announcement:

Luke 1:31-33: “You will conceive and give birth to a son, and you are to call him Jesus. He will be great and will be called the Son of the Most High. The Lord God will give him the throne of his father David, and he will reign over Jacob’s descendants forever; his kingdom will never end.”

The angel’s announcement to Mary directly echoes Isaiah 9:6-7. Jesus is the child who will reign on David’s throne forever.

2. Matthew’s Application:

Matthew 4:12-16: “When Jesus heard that John had been put in prison, he withdrew to Galilee. Leaving Nazareth, he went and lived in Capernaum, which was by the lake in the area of Zebulun and Naphtali—to fulfill what was said through the prophet Isaiah: ‘Land of Zebulun and land of Naphtali, the Way of the Sea, beyond the Jordan, Galilee of the Gentiles—the people living in darkness have seen a great light; on those living in the land of the shadow of death a light has dawned.'”

Matthew explicitly connects Jesus’ ministry in Galilee to Isaiah 9:1-2, the context of the “Prince of Peace” prophecy. Jesus is the light that has dawned, the fulfillment of Isaiah’s prophecy.

3. The Nature of Christ’s Peace:

John 14:27: “Peace I leave with you; my peace I give you. I do not give to you as the world gives. Do not let your hearts be troubled and do not be afraid.”

Jesus gives peace—His peace, which is different from worldly peace. This is the peace of the Prince of Peace.

Ephesians 2:14-17: “For he himself is our peace, who has made the two groups one and has destroyed the barrier, the dividing wall of hostility… He came and preached peace to you who were far away and peace to those who were near.”

Christ Himself is our peace. He has broken down the dividing wall between Jews and Gentiles, creating one new humanity. This is how the Prince of Peace brings peace—through reconciliation, through breaking down barriers, through creating unity.

4. The Eternal Kingdom:

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

Christ’s kingdom is eternal, just as Isaiah prophesied. His government and peace have no end.

The Clear Teaching of Scripture

The biblical teaching is unambiguous: Isaiah 9:6-7 is about Jesus Christ. He is the child born, the son given. He is the Wonderful Counselor, Mighty God, Everlasting Father, and Prince of Peace. He reigns on David’s throne. His kingdom has no end.

This is not a prophecy about a future human leader who will do “peace work” at the second coming. It’s a prophecy about Jesus Christ—His first coming (the birth of the child), His present reign (He is currently reigning on David’s throne at God’s right hand), and His eternal kingdom (which will be fully consummated at His return).

Shincheonji’s Misapplication

Lesson 122 takes Isaiah 9:6-7 and applies it in a way that Scripture does not support:

The lesson says: “Jesus, who the government of God, where God has a government, like we learned about the throne and structure. Jesus will be the Prince of Peace, and his job will be to bring peace. And that job of bringing peace has a first coming understanding, which we’ll see in a moment, but also a second coming understanding too.”

The Problem:

Shincheonji divides the “Prince of Peace” title between first and second coming, implying that at the second coming, someone else (Lee Man-hee/”New John”) will do the work of peace on Jesus’ behalf.

But Isaiah 9:6-7 doesn’t divide the Prince of Peace role between first and second coming. It’s all about Jesus Christ—He is the Prince of Peace, both at His first coming and at His second coming. He is the one who brings peace, not through a human representative, but through His own work of reconciliation.

The lesson continues: “New John has a job to be a peacemaker as one whom Jesus, the Prince of Peace, will be using.”

The Problem:

This creates a mediating role for Lee Man-hee between Jesus and the work of peace. Jesus is the Prince of Peace, but He works through “New John” to accomplish peace. This elevates Lee Man-hee to a position of essential importance in God’s work of peace.

But Scripture teaches that Christ Himself is our peace (Ephesians 2:14). He doesn’t need a human mediator to accomplish His work of peace. He is the one mediator between God and humanity (1 Timothy 2:5).

The Theological Problem: Displacing Christ

The fundamental problem with Shincheonji’s teaching is that it displaces Christ from His central role as the Prince of Peace.

In Scripture:

• Christ is the Prince of Peace
• Christ Himself is our peace
• Christ accomplished peace through His death and resurrection
• Christ gives His peace to believers
• Christ will bring ultimate peace when He returns

In Shincheonji’s teaching:

• Christ is the Prince of Peace, but…
• He works through “New John” to accomplish peace
• “New John” does the work of peace at the second coming
• HWPL’s political activism is the fulfillment of peace prophecies
• Members become peacemakers by participating in HWPL

The focus shifts from Christ to Lee Man-hee, from the gospel to political activism, from spiritual peace to worldly peace.

This is a fundamental displacement of Christ. While Shincheonji uses Christian language and biblical passages, in practice they have made Lee Man-hee and HWPL central to God’s work of peace, rather than Christ and the gospel.

As Chapter 15 of “Testing Shincheonji’s Claims: Two Lenses, One Story” explains, this displacement of Christ is one of the clearest markers of false teaching. Any system that makes someone or something other than Christ the center has departed from Christianity, regardless of how much biblical language it uses.

Part 3: The White Horse Rider – Revelation 6:1-2

The Biblical Text

Lesson 122 uses Revelation 6:1-2 to support their teaching about “New John” as the peacemaker:

Revelation 6:1-2: “I watched as the Lamb opened the first of the seven seals. Then I heard one of the four living creatures say in a voice like thunder, ‘Come!’ I looked, and there before me was a white horse! Its rider held a bow, and he was given a crown, and he rode out as a conqueror bent on conquest.”

The lesson explains: “So the explanations in Babylon about this particular verse and certain denominations is this rider is holding a bow, but it has no arrow. So he is supposed to bring peace, but also he’s bent on conquest, so this must be the Antichrist. That was the way it was explained in Babylon. That’s very unfortunate, because we know who the rider on the white horse is now that we’ve studied the open word, don’t we? Who’s the rider on the white horse? Jesus, Revelation chapter 19. And the white horse is who? New John.”

Let’s carefully examine this passage and what it actually means.

The Context: The Seven Seals

Revelation 6 begins the opening of the seven seals. These seals represent God’s judgments on the earth, and they follow a pattern familiar from Old Testament prophecy and Jesus’ Olivet Discourse (Matthew 24, Mark 13, Luke 21).

The seven seals include:

1. White horse (6:1-2)
2. Red horse – war (6:3-4)
3. Black horse – famine (6:5-6)
4. Pale horse – death (6:7-8)
5. Martyrs under the altar (6:9-11)
6. Cosmic disturbances (6:12-17)
7. Silence in heaven (8:1), followed by the seven trumpets

The Four Horsemen

The first four seals are often called “the four horsemen of the apocalypse.” They represent different aspects of judgment and tribulation:

1. White horse (6:1-2): Conquest or military aggression 2. Red horse (6:3-4): War and bloodshed 3. Black horse (6:5-6): Famine and economic hardship 4. Pale horse (6:7-8): Death and Hades

These four horsemen work together to bring judgment on the earth. They’re not positive figures—they represent the tribulations that come upon the earth as God’s judgments unfold.

First-Century Understanding of the White Horse

To understand what first-century Christians would have understood from the white horse imagery, we need to consider the cultural context.

Roman Triumphal Processions:

In the Roman world, victorious generals would ride white horses in triumphal processions through Rome. The white horse symbolized military victory and conquest. When Roman citizens saw a white horse, they thought of military power and imperial conquest.

The Parthian Threat:

The Parthian Empire (in what is now Iran and Iraq) was Rome’s great enemy to the east. Parthian warriors were famous for their skill with the bow, particularly their ability to shoot arrows while riding horses. The image of a rider with a bow would immediately bring to mind the Parthian threat.

The Symbolism:

For first-century readers, the white horse rider with a bow, going out “as a conqueror bent on conquest,” would symbolize military aggression and conquest—likely representing the Roman Empire’s military might or the threat of invasion from the east.

This is not a positive figure. It’s the first in a series of judgments—conquest, war, famine, and death. These are the tribulations that come upon the earth.

Is This Jesus?

Some interpreters have suggested that the white horse rider in Revelation 6:2 is Jesus, based on the similarity to Revelation 19:11-16, where Jesus clearly rides a white horse.

However, there are significant differences:

Revelation 6:2 (First Seal):

• Rider holds a bow
• Given a crown
• Goes out conquering
• Part of a series of judgments (followed by war, famine, death)
• Opens the tribulation period

Revelation 19:11-16 (Christ’s Return):

• Rider holds a sharp sword from His mouth
• Wears many crowns
• Called “Faithful and True,” “Word of God,” “King of kings and Lord of lords”
• Followed by armies of heaven
• Comes to judge and make war against God’s enemies
• Ends the tribulation period

The contexts are completely different. Revelation 6:2 begins the tribulation; Revelation 19:11-16 ends it. Revelation 6:2 is part of a series of negative judgments; Revelation 19:11-16 is the glorious return of Christ.

Most biblical scholars understand the white horse in Revelation 6:2 as representing conquest or military aggression, not as a direct representation of Christ. It’s the first of four horsemen that together represent the tribulations of war, famine, and death.

The “Antichrist” Interpretation

The lesson mentions that “Babylon” (other churches) teaches that this rider is the Antichrist. The lesson dismisses this as Satan twisting God’s word.

It’s true that some interpreters have identified the white horse rider with the Antichrist, based on the idea that he appears to bring peace (bow without arrows) but is actually bent on conquest. However, this interpretation is not universal, and many biblical scholars simply see the white horse as representing conquest or military aggression in general, not a specific individual.

The Strawman Tactic:

By setting up the “Antichrist” interpretation as the only alternative to their view, Shincheonji creates a false dichotomy:

• Option A: The white horse rider is the Antichrist (which sounds negative and scary)
• Option B: The white horse rider is Jesus/New John (which sounds positive and biblical)

But these aren’t the only two options. The most straightforward reading is that the white horse represents conquest or military aggression, part of the tribulations that come upon the earth during the seal judgments.

Shincheonji uses this strawman to preemptively defend against criticism. If anyone questions their identification of Lee Man-hee as the white horse, they can say: “See, Satan has twisted your understanding. You think the peacemaker is the Antichrist!”

This is a manipulative tactic that shuts down legitimate questioning.

Shincheonji’s Interpretation

The lesson states: “We know who the rider on the white horse is now that we’ve studied the open word, don’t we? Who’s the rider on the white horse? Jesus, Revelation chapter 19. And the white horse is who? New John.”

The Problems:

Problem 1: Conflating Two Different Passages

Shincheonji conflates Revelation 6:2 (the first seal) with Revelation 19:11-16 (Christ’s return). These are two different passages in completely different contexts. Conflating them creates confusion and allows Shincheonji to apply both passages to Lee Man-hee.

Problem 2: The Symbolic System

In Shincheonji’s symbolic system (taught in earlier lessons), the “white horse” represents a person—specifically, the “new John” or Lee Man-hee. Jesus is the rider, and Lee Man-hee is the horse.

This creates a bizarre image: Jesus riding Lee Man-hee like a horse. While Shincheonji would say this is symbolic (Jesus working through Lee Man-hee), it still creates a problematic picture where Lee Man-hee is essential to Jesus’ work.

Problem 3: Making Lee Man-hee Essential

By identifying Lee Man-hee as the white horse that Jesus rides, Shincheonji makes Lee Man-hee essential to Jesus’ work of bringing peace. Jesus can’t accomplish His work without Lee Man-hee. Jesus needs Lee Man-hee as His “horse.”

This elevates Lee Man-hee to a position of indispensable importance. He’s not just a follower of Jesus—he’s the one Jesus uses to accomplish His work of peace.

Problem 4: Ignoring the Context

The context of Revelation 6:2 is judgment, not peace. The white horse is followed immediately by war, famine, and death. This is not a passage about bringing peace—it’s a passage about tribulation and judgment.

Shincheonji ignores this context to make the passage support their narrative about Lee Man-hee as the peacemaker.

The Actual Meaning

What does Revelation 6:1-2 actually mean for Christians?

In the first-century context:

The four horsemen represented the tribulations that would come upon the earth—conquest, war, famine, and death. For first-century Christians facing Roman persecution, these images would resonate with their experience of living under an oppressive empire.

In the broader biblical context:

The seal judgments represent God’s sovereign control over history. Even in the midst of tribulation and suffering, God is on His throne, and His purposes are being accomplished. The Lamb (Christ) is the one opening the seals, showing that He is in control of history.

For Christians today:

Revelation 6 reminds us that we live in a fallen world where there is conquest, war, famine, and death. But even in the midst of these tribulations, Christ is sovereign. He is the Lamb who was slain, and He is worthy to open the seals and bring history to its consummation.

The passage is not about identifying a specific person (Lee Man-hee or anyone else) as the white horse. It’s about understanding that we live in a world under judgment, but Christ is sovereign over all.

Part 4: The “Peacemaker” Teaching – Matthew 5:9

The Biblical Text

The lesson concludes (before being cut off) with Matthew 5:9:

Matthew 5:9: “Blessed are the peacemakers, for they will be called children of God.”

The lesson says: “Before that, it’s not just New John that needs to be a peacemaker, is it? Who else should it be? Everybody on Mount Zion. Let us all become peacemakers, too.”

This is the application: All Shincheonji members should become peacemakers. This prepares students for involvement in HWPL activities.

Let’s examine what Jesus actually meant by “peacemakers” in Matthew 5:9.

The Context: The Beatitudes

Matthew 5:3-12 contains the Beatitudes—Jesus’ description of the character and blessedness of His followers. Let’s read them in full:

“Blessed are the poor in spirit, for theirs is the kingdom of heaven. Blessed are those who mourn, for they will be comforted. Blessed are the meek, for they will inherit the earth. Blessed are those who hunger and thirst for righteousness, for they will be filled. Blessed are the merciful, for they will be shown mercy. Blessed are the pure in heart, for they will see God. Blessed are the peacemakers, for they will be called children of God. Blessed are those who are persecuted because of righteousness, for theirs is the kingdom of heaven. Blessed are you when people insult you, persecute you and falsely say all kinds of evil against you because of me. Rejoice and be glad, because great is your reward in heaven, for in the same way they persecuted the prophets who were before you.”

The Beatitudes describe the character of citizens of God’s kingdom. They’re not a list of things to do to earn God’s favor—they’re a description of what God’s people are like when transformed by His grace.

What Does “Peacemaker” Mean?

The Greek word translated “peacemakers” is eirenopoios (εἰρηνοποιός)—literally “peace-makers” or “peace-doers.” It appears only here in the New Testament.

What did Jesus mean by “peacemakers”?

In the context of the Beatitudes and Jesus’ broader teaching, peacemakers are those who:

1. Make peace between people and God:

This is the primary meaning. Peacemakers are those who help reconcile people to God through the gospel. They share the “gospel of peace” (Ephesians 6:15), helping people find peace with God through Christ.

Romans 5:1: “Therefore, since we have been justified through faith, we have peace with God through our Lord Jesus Christ.”

2 Corinthians 5:18-20: “All this is from God, who reconciled us to himself through Christ and gave us the ministry of reconciliation: that God was reconciling the world to himself in Christ, not counting people’s sins against them. And he has committed to us the message of reconciliation. We are therefore Christ’s ambassadors, as though God were making his appeal through us. We implore you on Christ’s behalf: Be reconciled to God.”

Peacemakers have the ministry of reconciliation—helping people be reconciled to God through Christ.

2. Make peace between people:

Peacemakers also work to bring reconciliation between people who are in conflict. They seek to heal broken relationships, resolve conflicts, and promote harmony.

Romans 12:18: “If it is possible, as far as it depends on you, live at peace with everyone.”

Romans 14:19: “Let us therefore make every effort to do what leads to peace and to mutual edification.”

Hebrews 12:14: “Make every effort to live in peace with everyone and to be holy; without holiness no one will see the Lord.”

3. Embody the peace of Christ:

Peacemakers are those who have experienced Christ’s peace and now embody it in their lives. They are characterized by peace—not by conflict, division, or strife.

Colossians 3:15: “Let the peace of Christ rule in your hearts, since as members of one body you were called to peace. And be thankful.”

James 3:17-18: “But the wisdom that comes from heaven is first of all pure; then peace-loving, considerate, submissive, full of mercy and good fruit, impartial and sincere. Peacemakers who sow in peace reap a harvest of righteousness.”

4. Reflect God’s character:

The reason peacemakers “will be called children of God” is that they reflect God’s character. God is the God of peace, and His children are peacemakers. They resemble their Father.

This doesn’t mean they earn the status of being God’s children by making peace—rather, because they are God’s children, they naturally become peacemakers. It’s a family resemblance.

What “Peacemaker” Does NOT Mean

It’s important to understand what Jesus did NOT mean by “peacemakers”:

1. NOT primarily political activists:

While peacemaking can have political implications, Jesus was not primarily calling His followers to political activism or to work for world peace through political means.

Jesus’ kingdom is “not of this world” (John 18:36). His peace is different from worldly peace (John 14:27). The peacemaking He calls us to is fundamentally spiritual—reconciling people to God and to each other through the gospel.

2. NOT those who avoid conflict at all costs:

Some people think “peacemakers” means avoiding all conflict, never confronting sin, always being nice and agreeable. But Jesus Himself confronted sin directly, called out hypocrisy, and caused division by His teaching.

Matthew 10:34-36: “Do not suppose that I have come to bring peace to the earth. I did not come to bring peace, but a sword. For I have come to turn ‘a man against his father, a daughter against her mother, a daughter-in-law against her mother-in-law—a man’s enemies will be the members of his own household.'”

Jesus’ point is that the gospel causes division because some accept it and others reject it. True peacemaking sometimes requires confronting sin and speaking truth, even when it causes temporary conflict.

3. NOT those who compromise truth for the sake of unity:

Peacemaking doesn’t mean compromising biblical truth to maintain superficial unity. True peace is inseparable from truth and righteousness.

Psalm 85:10: “Love and faithfulness meet together; righteousness and peace kiss each other.”

We can’t have true peace without righteousness and truth. Peacemaking that compromises truth is false peace.

4. NOT organizational activists:

Peacemaking is not primarily about participating in organizational activities or peace conferences. It’s about embodying Christ’s peace and helping others find peace with God through the gospel.

Shincheonji’s Application

Lesson 122 applies Matthew 5:9 to prepare students for involvement in HWPL:

“Before that, it’s not just New John that needs to be a peacemaker, is it? Who else should it be? Everybody on Mount Zion. Let us all become peacemakers, too.”

The Problems:

Problem 1: Redefining “Peacemaker”

Shincheonji redefines “peacemaker” to mean participating in HWPL activities—attending peace conferences, supporting HWPL initiatives, promoting HWPL’s political agenda.

But this is not what Jesus meant by “peacemakers” in Matthew 5:9. Jesus was talking about those who embody His peace, share the gospel of peace, and work for reconciliation between people and God.

Problem 2: Making It Organizational

By tying “peacemaker” to HWPL involvement, Shincheonji makes it organizational rather than spiritual. Being a peacemaker becomes about organizational activity rather than spiritual character and gospel ministry.

Problem 3: Shifting Focus from Gospel to Politics

The focus shifts from the gospel (reconciling people to God through Christ) to political activism (promoting HWPL’s peace initiatives). This is a fundamental shift away from biblical peacemaking.

Problem 4: Creating a New Identity

“Peacemaker” becomes part of members’ organizational identity. You’re not just a Christian—you’re a peacemaker (meaning an HWPL activist). This ties identity to organizational activity rather than to relationship with Christ.

The True Call to Peacemaking

Jesus’ call to be peacemakers is actually more challenging and more beautiful than Shincheonji’s version:

The True Call:

1. Experience Christ’s peace: First, we must experience peace with God through faith in Christ (Romans 5:1)
2. Embody Christ’s peace: Let the peace of Christ rule in our hearts (Colossians 3:15)
3. Share the gospel of peace: Help others find peace with God through the gospel (2 Corinthians 5:18-20)
4. Pursue peace in relationships: Work for reconciliation and harmony in our relationships (Romans 12:18)
5. Reflect God’s character: As God’s children, reflect our Father’s character as the God of peace

This is peacemaking—not political activism, not organizational involvement, but embodying and sharing the peace that comes from knowing God through Christ.

What is HWPL?

HWPL stands for “Heavenly Culture, World Peace, Restoration of Light.” It was founded by Lee Man-hee in 2013 as an international peace organization. On the surface, HWPL appears to be a legitimate NGO (non-governmental organization) focused on promoting world peace through various initiatives:

• International peace conferences and summits
• The Declaration of Peace and Cessation of War (DPCW)
• Interfaith dialogue programs
• Peace education initiatives
• Youth peace advocacy
• Memorial services for war veterans

HWPL has consultative status with the United Nations Economic and Social Council (ECOSOC) and presents itself as a humanitarian organization working for global peace.

The Hidden Connection:

What many participants in HWPL events don’t know is that HWPL is directly connected to Shincheonji Church of Jesus. Lee Man-hee, who Shincheonji members believe is the “promised pastor” and the fulfillment of biblical prophecy, is the chairman of HWPL. The organization’s leadership consists primarily of Shincheonji members, and its activities serve Shincheonji’s recruitment and legitimization purposes.

As documented in “SCJ’s Fulfillment of Revelation Part 1 and Part 2,” HWPL functions as a front organization—a public-facing entity that conceals its connection to Shincheonji while serving Shincheonji’s interests.

The Deceptive Nature of Front Organizations

A front organization is a group that appears to be independent but is actually controlled by and serves the interests of another organization. Front organizations are used to:

1. Gain Legitimacy: By presenting as a humanitarian NGO rather than a religious organization, HWPL gains access to venues, partnerships, and participants who might not engage with Shincheonji directly.

2. Conceal Identity: Many people who attend HWPL events, sign HWPL petitions, or participate in HWPL activities have no idea they’re supporting a Shincheonji initiative. The connection is deliberately concealed.

3. Recruit Without Disclosure: HWPL events provide opportunities to identify and recruit potential Shincheonji members without initially revealing the religious connection. People who show interest in peace work can be gradually introduced to Shincheonji’s teachings.

4. Create “Evidence” of Fulfillment: HWPL’s activities—peace conferences, international agreements, media coverage—are presented to Shincheonji members as evidence that Lee Man-hee is fulfilling biblical prophecies about peace. The organization’s existence “proves” that the promised pastor is doing the work of peace.

5. Provide Positive Public Image: HWPL’s humanitarian appearance provides positive media coverage and public perception, which contrasts with the negative coverage Shincheonji receives for its deceptive recruitment practices and cultic characteristics.

The Ethical Problems

Using a front organization raises serious ethical problems:

Problem 1: Deception

The fundamental problem is deception. People who participate in HWPL events, sign HWPL documents, or support HWPL initiatives often have no idea they’re supporting a religious organization with specific theological claims.

This violates basic principles of informed consent. People have a right to know what they’re supporting and who is behind the organizations they engage with.

Problem 2: Exploitation of Good Intentions

Many people who participate in HWPL events genuinely care about peace and want to contribute to ending war and promoting international cooperation. HWPL exploits these good intentions for organizational purposes—recruitment, legitimization, and creating “evidence” of prophetic fulfillment.

Problem 3: Manipulation of Religious Imagery

HWPL uses religious language and imagery (interfaith dialogue, religious leaders gathering, peace as a spiritual value) to appeal to people’s spiritual sensibilities while concealing the specific theological agenda behind it.

Problem 4: Damage to Trust

When people discover they’ve been deceived—that the peace organization they supported is actually connected to a controversial religious group—it damages trust. This harms not only the individuals who feel betrayed but also legitimate peace organizations and interfaith initiatives.

Problem 5: Misrepresentation to Members

Shincheonji members are told that HWPL’s activities are fulfillment of biblical prophecy—that Lee Man-hee is doing the work of peace predicted in Scripture. But HWPL’s activities are organizational initiatives, not divine fulfillment of prophecy. This misrepresentation keeps members committed to the organization based on false claims.

Biblical Standards for Honesty

The use of front organizations and deceptive tactics contradicts biblical standards for honesty and integrity:

God Hates Deception:

Proverbs 6:16-19: “There are six things the Lord hates, seven that are detestable to him: haughty eyes, a lying tongue, hands that shed innocent blood, a heart that devises wicked schemes, feet that are quick to rush into evil, a false witness who pours out lies and a person who stirs up conflict in the community.”

Notice that three of the seven things God hates involve deception: a lying tongue, wicked schemes, and false witness.

Proverbs 12:22: “The Lord detests lying lips, but he delights in people who are trustworthy.”

Christians Should Be Characterized by Truth:

Ephesians 4:25: “Therefore each of you must put off falsehood and speak truthfully to your neighbor, for we are all members of one body.”

Colossians 3:9-10: “Do not lie to each other, since you have taken off your old self with its practices and have put on the new self, which is being renewed in knowledge in the image of its Creator.”

Paul’s Example of Transparent Ministry:

2 Corinthians 4:2: “Rather, 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.”

Paul explicitly renounced:

• Secret ways (hidden agendas)
• Shameful ways (unethical methods)
• Deception (misleading people)
• Distorting God’s word (twisting Scripture)

Instead, he set forth the truth plainly, appealing to people’s consciences in God’s sight. This is the biblical standard for Christian ministry and evangelism.

Jesus’ Teaching on Honesty:

Matthew 5:37: “All you need to say is simply ‘Yes’ or ‘No’; anything beyond this comes from the evil one.”

John 8:32: “Then you will know the truth, and the truth will set you free.”

Jesus emphasized straightforward honesty. Truth sets people free; deception enslaves them.

The Contrast with Biblical Peace Work

If Christians want to work for peace, how should they do it? What does biblical peace work look like?

Biblical Peace Work:

1. Honest About Identity: Be clear about who you are, what you believe, and what organization you represent. Don’t conceal your identity or religious affiliation.

2. Centered on the Gospel: Recognize that true peace comes through reconciliation with God through Christ. Share the gospel of peace, not just political peace initiatives.

3. Respectful of Others: Respect people’s autonomy and freedom. Don’t manipulate or deceive them. Give them full information so they can make informed decisions.

4. Focused on Reconciliation: Work for genuine reconciliation—between people and God, and between people and each other. This is deeper than political agreements or organizational initiatives.

5. Characterized by Integrity: Let your methods match your message. If you’re promoting peace, use peaceful, honest, respectful methods. Don’t use deceptive tactics that contradict the peace you claim to promote.

6. Empowered by the Spirit: Recognize that peace is a fruit of the Spirit (Galatians 5:22), not something we create through organizational activity. Depend on God’s Spirit to produce peace in and through you.

HWPL in Shincheonji’s Indoctrination System

Within Shincheonji’s indoctrination system, HWPL serves several important functions:

Function 1: Providing “Evidence” of Fulfillment

Students are taught that biblical prophecies about peace are being fulfilled through HWPL. Lee Man-hee’s peace work “proves” he is the promised pastor. HWPL’s conferences, declarations, and media coverage become “evidence” that students can point to.

This is circular reasoning: Shincheonji creates HWPL, HWPL does peace activities, and then Shincheonji points to HWPL as proof of their claims. But creating an organization and calling it fulfillment of prophecy doesn’t make it so.

Function 2: Transitioning Students to Activists

Lesson 122 marks a transition point where students move from passive learners to active participants. They’re being prepared to become involved in HWPL activities—attending events, recruiting others, promoting HWPL initiatives.

This deepens their commitment. Once you’re actively involved in promoting the organization, leaving becomes much harder. You’ve invested time, energy, and reputation in the organization’s work.

Function 3: Creating Positive Identity

Being a “peacemaker” through HWPL provides a positive identity. Instead of being part of a controversial religious group, you’re part of an international peace movement. This feels good and provides a sense of purpose and significance.

Function 4: Providing Public-Facing Activity

HWPL gives members something to talk about with family, friends, and coworkers that sounds positive and non-threatening. “I’m involved in a peace organization” sounds much better than “I’ve joined a group that believes a Korean man is the fulfillment of Revelation.”

This helps members maintain some connection with the outside world while deepening their commitment to Shincheonji.

Function 5: Recruitment Opportunities

HWPL events provide natural opportunities to recruit new members. People who attend HWPL conferences or sign HWPL petitions can be identified as potential recruits and gradually introduced to Shincheonji’s teachings.

As Chapter 18 of “Testing Shincheonji’s Claims: Two Lenses, One Story” explains, the transition from student to activist is a critical stage in high-control groups. It represents a shift from receiving information to actively promoting the group’s agenda, which significantly deepens commitment and makes leaving more difficult.

Red Flags About HWPL

If you’re considering involvement with HWPL or have been invited to HWPL events, here are red flags to watch for:

Red Flag 1: Concealed Connections If the connection to Shincheonji is not clearly disclosed upfront, this is deceptive. Legitimate organizations are transparent about their affiliations and leadership.

Red Flag 2: Excessive Focus on One Leader If HWPL events focus extensively on Lee Man-hee, present him as uniquely important, or suggest he has special divine authority, this reveals the religious agenda behind the organization.

Red Flag 3: Religious Claims About Peace Work If HWPL’s activities are presented as fulfillment of biblical prophecy or as divinely ordained work, this goes beyond humanitarian peace work into religious claims that should be clearly disclosed.

Red Flag 4: Pressure to Participate If there’s pressure to attend events, sign documents, or recruit others, this suggests organizational interests rather than genuine voluntary participation in peace work.

Red Flag 5: Gradual Disclosure If you’re gradually introduced to more information about Shincheonji after initial involvement with HWPL, this is a classic deceptive recruitment tactic.

Red Flag 6: Isolation from Critical Information If you’re discouraged from researching HWPL or Shincheonji online, or if critical information is dismissed as “persecution” or “lies,” this is a control tactic.

The Difference Between HWPL and Legitimate Peace Organizations

Legitimate Peace Organizations:

• Transparent about leadership and affiliations
• Focused on practical peace initiatives, not religious fulfillment
• Respect participants’ autonomy and freedom
• Don’t use peace work for recruitment to religious groups
• Welcome scrutiny and critical evaluation
• Don’t make religious claims about their work

HWPL:

• Conceals connection to Shincheonji from many participants
• Presented to Shincheonji members as fulfillment of prophecy
• Used as recruitment tool for Shincheonji
• Makes religious claims about Lee Man-hee’s role
• Discourages critical examination
• Serves Shincheonji’s organizational interests

The difference is fundamental: legitimate peace organizations exist to promote peace; HWPL exists to serve Shincheonji’s interests while appearing to promote peace.

Part 6: The Progression of Indoctrination in Lesson 122

Where Students Are at This Point

By Lesson 122, students have been through a carefully designed progression:

Introductory Level (Parables):

• Learned Shincheonji’s interpretive method
• Began attending classes regularly
• Formed relationships with evangelists and students
• Started to view the Bible as a book of symbols

Intermediate Level (Bible Logic):

• Learned Shincheonji’s symbolic system
• Began to distrust other interpretations
• Increased time commitment
• Started viewing other churches as lacking true understanding

Advanced Level (Revelation) – Chapters 1-11:

• Learned Shincheonji’s historical narrative
• Accepted that Shincheonji is the fulfillment of Revelation
• Began separating from other churches
• Accepted Lee Man-hee as the “promised pastor”

Advanced Level – Chapters 12-15:

• Learned about spiritual warfare (Rev 12)
• Accepted that other churches are “Babylon” (Rev 13)
• Learned about the 144,000 and possibly aspired to be part of it (Rev 14)
• Learned that Shincheonji is the temple where all must worship (Rev 15)

Now, at Lesson 122: Students are being transitioned from passive learners to active participants. They’re being prepared to become “peacemakers” through involvement in HWPL.

The Strategic Timing

The placement of this “special lesson” on HWPL is strategically timed:

After Core Doctrines Are Established: Students have already accepted Shincheonji’s core claims—that Lee Man-hee is the promised pastor, that Shincheonji is the fulfillment of Revelation, that other churches are Babylon. These foundational beliefs are in place before HWPL is introduced.

Before Final Commitment: Students are nearing the end of the curriculum (Lesson 122 out of approximately 130 lessons). They’re approaching the point of final commitment—graduation, baptism, full membership. Introducing HWPL now gives them a positive, active role to play as they transition to full membership.

When Relationships Are Strong: By this point, students have strong relationships with their evangelists and fellow students. These relationships make it harder to question or leave, even if HWPL raises concerns.

When Investment Is High: Students have invested months of time, energy, and emotional commitment. The sunk cost fallacy makes it difficult to walk away now. “I’ve come this far—I might as well finish.”

The Shift in Tone

Notice the shift in tone in Lesson 122:

Previous Lessons:

• Intense focus on judgment, warfare, destruction
• “Us vs. them” mentality (Shincheonji vs. Babylon)
• Emphasis on separation and exclusivity
• Fear-based motivation (mark of the beast, not being sealed, etc.)

Lesson 122:

• Focus on peace, beauty, blessing
• Positive identity as “peacemakers”
• Outward-facing activity (HWPL events)
• Hope-based motivation (bringing peace to the world)

This shift serves several purposes:

Purpose 1: Relief from Intensity After the intense, often frightening content of previous lessons, the focus on peace provides emotional relief. Students feel like they’re moving from darkness to light, from judgment to hope.

Purpose 2: Positive Public Face HWPL provides something positive to talk about with outsiders. Students can invite family and friends to HWPL events without immediately revealing the Shincheonji connection.

Purpose 3: Sense of Purpose Being a “peacemaker” provides a sense of purpose and significance. Students feel like they’re part of something important and world-changing.

Purpose 4: Transition to Action The shift from learning to doing deepens commitment. Students are no longer just receiving information—they’re actively participating in the organization’s work.

The Psychological Progression

Let’s trace the psychological progression through the curriculum:

Stage 1: Curiosity (Introductory Level)

• “This is interesting. I’m learning new things about the Bible.”
• Motivation: Intellectual curiosity, desire to understand Scripture

Stage 2: Special Knowledge (Intermediate Level)

• “I’m learning things other Christians don’t know. This is the ‘open word.'”
• Motivation: Feeling special, having insider knowledge

Stage 3: Exclusive Truth (Advanced Level, Chapters 1-11)

• “This is the only true interpretation. Other churches don’t have this understanding.”
• Motivation: Being part of the exclusive group with truth

Stage 4: Organizational Identity (Advanced Level, Chapters 12-15)

• “I’m part of the 144,000. I’m in the temple. Other churches are Babylon.”
• Motivation: Organizational identity, separation from “Babylon”

Stage 5: Active Participation (Lesson 122 and beyond)

• “I’m a peacemaker. I’m part of bringing peace to the world through HWPL.”
• Motivation: Positive identity, sense of purpose, active involvement

Each stage builds on the previous ones, progressively deepening commitment and making it harder to leave.

The Indoctrination Techniques in Lesson 122

Let’s identify the specific indoctrination techniques used in this lesson:

Technique 1: Loaded Language

The lesson uses loaded terms that have special meaning within Shincheonji:

• “New John” (Lee Man-hee)
• “Mount Zion” (Shincheonji members)
• “Babylon” (other churches)
• “The open word” (Shincheonji’s interpretation)
• “Prince of Peace” (applied to Lee Man-hee’s work)

These terms create an in-group language that reinforces organizational identity and makes it difficult to think critically.

Technique 2: Us vs. Them Mentality

The lesson maintains the us vs. them framework:

• “We” (Shincheonji) understand peace correctly
• “Babylon” (other churches) has twisted the teaching about peace
• “Satan likes to twist the things of God” (applied to other churches’ teaching)

This reinforces the boundary between Shincheonji and other Christians, making it harder to reconnect with other churches.

Technique 3: Strawman Arguments

The lesson sets up a strawman (the “Antichrist” interpretation of the white horse rider) to knock down, making Shincheonji’s interpretation seem more reasonable by comparison.

This preemptively defends against criticism: “If you question our interpretation, you’re falling for Satan’s twisted teaching.”

Technique 4: Proof-Texting

The lesson takes Bible verses out of context to support predetermined conclusions:

• Isaiah 9:6-7 is about Jesus, but applied to Lee Man-hee’s “peace work”
• Revelation 6:1-2 is about judgment, but interpreted as Lee Man-hee being the white horse
• Matthew 5:9 is about spiritual peacemaking, but applied to HWPL activism

This creates the appearance of biblical support while actually distorting Scripture’s meaning.

Technique 5: Emotional Appeal

The lesson appeals to positive emotions:

• “Very special lesson”
• “Very beautiful”
• “I’m excited for you all to get to see it”
• “Blessed are the peacemakers”

These positive emotions are associated with HWPL and with continuing in Shincheonji, making it emotionally difficult to question or leave.

Technique 6: Identity Transformation

The lesson gives students a new identity: “peacemakers.” This identity is tied to organizational involvement (HWPL), making organizational activity part of who they are.

When identity is tied to organizational involvement, leaving the organization means losing part of your identity, which is psychologically difficult.

Technique 7: Gradual Commitment

The lesson doesn’t immediately demand full involvement in HWPL. It introduces the concept, creates positive associations, and prepares students for future involvement. This gradual approach is more effective than demanding immediate commitment.

As Chapter 11 of “Testing Shincheonji’s Claims: Two Lenses, One Story” explains, gradual commitment is a key technique in high-control groups. Each small step of commitment makes the next step easier, until members are deeply involved before they fully realize what they’ve committed to.

The Function of HWPL in the Indoctrination Process

HWPL serves specific functions in Shincheonji’s indoctrination process:

Function 1: Deepening Commitment Through Action

Moving from passive learning to active involvement (attending HWPL events, recruiting others to HWPL) deepens commitment. Once you’re actively promoting something, you become more committed to it (consistency principle in psychology).

Function 2: Creating Positive Associations

HWPL creates positive associations with Shincheonji. Instead of being part of a controversial religious group, you’re part of an international peace movement. This feels good and provides psychological comfort.

Function 3: Providing Social Proof

HWPL events with large crowds, international participants, and media coverage provide social proof—evidence that many people support this work. This validates students’ involvement and makes it seem legitimate.

Function 4: Isolating from Critical Perspectives

Involvement in HWPL activities takes time and energy that might otherwise be spent reconnecting with family, friends, or other churches. It keeps students busy and focused on organizational activities.

Function 5: Creating Sunk Costs

As students invest time and energy in HWPL activities, they create sunk costs—investments they don’t want to lose. This makes leaving more difficult because it would mean “wasting” all that investment.

Function 6: Preparing for Full Membership

HWPL involvement prepares students for full membership in Shincheonji. It’s a trial run for the kind of active involvement expected of members—attending events, recruiting others, promoting the organization.

The Progression Continues

Lesson 122 is not the end of the indoctrination process. After this lesson, students will continue through:

• Remaining Revelation chapters (16-22)
• Final exams and “graduation”
• Baptism (if not already baptized in Shincheonji)
• Transition to full membership
• Involvement in organizational activities (including HWPL)
• Recruitment of new students
• Deepening involvement in Shincheonji’s structure

Each stage continues to deepen commitment and make leaving more difficult.

Part 7: The Psychological Function of the Peace Teaching

Why Peace?

Why does Shincheonji focus on peace at this point in the curriculum? What psychological functions does this serve?

Function 1: Moral Justification

The focus on peace provides moral justification for involvement in Shincheonji. Students can tell themselves: “I’m part of bringing peace to the world. This is good and important work.”

This moral justification helps overcome any lingering doubts or concerns. Even if some aspects of Shincheonji seem questionable, the peace work seems unquestionably good.

Function 2: Positive Identity

“Peacemaker” is a positive identity. It’s much more appealing than some of the other identities Shincheonji could emphasize:

• “Member of the only true church” (sounds exclusive and arrogant)
• “One of the 144,000” (sounds elitist)
• “Sealed with God’s seal” (sounds strange to outsiders)

But “peacemaker” sounds universally positive. Everyone values peace. This identity is easier to embrace and easier to explain to others.

Function 3: Cognitive Dissonance Reduction

By this point in the curriculum, students may be experiencing cognitive dissonance—the psychological discomfort that comes from holding contradictory beliefs or from behavior that contradicts one’s values.

For example:

• “I value honesty, but I’ve been concealing my Shincheonji involvement from family”
• “I believe in unity among Christians, but I’ve been taught other churches are Babylon”
• “I value humility, but I’ve been taught I’m part of an elite group”

The focus on peace helps reduce this dissonance. “Yes, I’ve separated from other churches, but it’s because I’m working for peace. Yes, I’m part of an exclusive group, but it’s to bring peace to the world. My involvement is justified because of this important work.”

Function 4: Emotional Satisfaction

Working for peace feels good. It provides emotional satisfaction and a sense of purpose. This positive feeling becomes associated with Shincheonji, making it emotionally difficult to leave.

“If I leave Shincheonji, I’ll lose this sense of purpose. I’ll no longer be part of bringing peace to the world.”

Function 5: Social Acceptance

Peace work is socially acceptable in a way that some religious activities are not. Students can invite family, friends, and coworkers to HWPL events without immediately revealing the religious connection.

This helps maintain some connection with the outside world while deepening involvement in Shincheonji.

Function 6: Distraction from Concerns

The focus on peace distracts from concerns about Shincheonji’s teachings or practices. If students have questions about:

• The exclusivity claims
• The deceptive recruitment practices
• The elevation of Lee Man-hee
• The separation from other Christians

The peace focus provides a distraction: “But look at the good work we’re doing. We’re bringing peace to the world. Surely that’s what matters.”

The Appeal to Universal Values

Peace is a universal value. Every culture, every religion, every philosophical system values peace in some form. By focusing on peace, Shincheonji appeals to values that transcend religious boundaries.

This makes the teaching more palatable to:

• Students from diverse backgrounds
• Family members who might be concerned about Shincheonji
• Potential participants in HWPL events
• Media and public observers

The universal appeal of peace makes it an effective tool for legitimization and recruitment.

The Bait and Switch

However, there’s a bait and switch happening:

The Bait: “We’re working for peace. Everyone values peace. Join us in this important work.”

The Switch: “Working for peace means accepting that Lee Man-hee is the promised pastor, that Shincheonji is the fulfillment of Revelation, that other churches are Babylon, and that you must be fully committed to Shincheonji.”

The focus on peace draws people in, but the underlying agenda is organizational commitment to Shincheonji.

This is similar to the bait and switch in Shincheonji’s initial recruitment:

• Bait: “Free Bible study to help you understand Scripture”
• Switch: “Accept our exclusive interpretation and join our organization”

The pattern repeats with HWPL:

• Bait: “Peace work to help end war and promote cooperation”
• Switch: “Accept Lee Man-hee as the peacemaker and commit to Shincheonji”

The Contrast with Biblical Peace

The psychological functions of Shincheonji’s peace teaching contrast sharply with biblical peace:

Biblical Peace:

• Source: God Himself, through Christ
• Nature: Reconciliation with God, inner peace, harmony with others
• Basis: Christ’s finished work, not human effort
• Result: Freedom, joy, assurance
• Focus: Spiritual transformation and gospel proclamation

Shincheonji’s “Peace”:

• Source: Lee Man-hee and HWPL
• Nature: Political activism and organizational involvement
• Basis: Human effort and organizational activity
• Result: Organizational commitment and identity
• Focus: HWPL events and Shincheonji legitimization

The difference is fundamental. Biblical peace is a gift from God that transforms us from within. Shincheonji’s “peace” is organizational activity that serves the organization’s interests.

The Psychological Cost

While Shincheonji’s peace teaching provides some psychological benefits (positive identity, sense of purpose, moral justification), it also has significant psychological costs:

Cost 1: Cognitive Dissonance

Despite the peace focus, students continue to experience cognitive dissonance:

• “We promote peace, but we’ve been taught to view other Christians as enemies (Babylon)”
• “We talk about unity, but we’re part of an exclusive group that separates from others”
• “We emphasize honesty in peace work, but we conceal the Shincheonji connection in HWPL”

This ongoing dissonance creates psychological stress.

Cost 2: Divided Loyalties

Students must navigate divided loyalties:

• Loyalty to family vs. loyalty to Shincheonji
• Commitment to truth vs. commitment to organizational narrative
• Desire for genuine peace vs. participation in organizational agenda

These divided loyalties create internal conflict.

Cost 3: Loss of Authentic Identity

As organizational identity (“peacemaker” through HWPL) becomes more central, authentic identity (who you are apart from the organization) diminishes. This loss of authentic identity is psychologically harmful.

Cost 4: Relationship Damage

Involvement in HWPL, especially if it involves concealing the Shincheonji connection or recruiting others, can damage relationships. When people discover the deception, trust is broken.

Cost 5: Moral Injury

If students eventually realize they’ve been involved in deceptive practices (concealing Shincheonji’s connection to HWPL, recruiting others under false pretenses), they may experience moral injury—the psychological harm that comes from participating in actions that violate one’s moral code.

As Chapter 26 of “Testing Shincheonji’s Claims: Two Lenses, One Story” explains, the psychological costs of involvement in high-control groups often don’t become fully apparent until after leaving. The positive feelings during involvement mask the underlying psychological harm.

Part 8: What Christians Should Actually Do About Peace

The Biblical Call to Peace

Christians are indeed called to be peacemakers, but in a very different way than Shincheonji teaches. Let’s explore what biblical peacemaking actually looks like.

1. Experience Peace with God

The foundation of all peacemaking is experiencing peace with God through faith in Christ:

Romans 5:1: “Therefore, since we have been justified through faith, we have peace with God through our Lord Jesus Christ.”

You can’t give what you don’t have. Before we can be peacemakers, we must experience God’s peace ourselves. This peace comes through reconciliation with God—through trusting in Christ’s death and resurrection for our salvation.

2. Let Christ’s Peace Rule in Your Heart

Colossians 3:15: “Let the peace of Christ rule in your hearts, since as members of one body you were called to peace. And be thankful.”

Christ’s peace should govern our hearts—our thoughts, emotions, and decisions. This is an inner peace that comes from knowing God and trusting Him, regardless of external circumstances.

Philippians 4:6-7: “Do not be anxious about anything, but in every situation, by prayer and petition, with thanksgiving, present your requests to God. And the peace of God, which transcends all understanding, will guard your hearts and your minds in Christ Jesus.”

3. Share the Gospel of Peace

The primary way Christians are peacemakers is by sharing the gospel—the good news that people can have peace with God through Christ:

Romans 10:15: “And how can anyone preach unless they are sent? As it is written: ‘How beautiful are the feet of those who bring good news!'” (quoting Isaiah 52:7)

Acts 10:36: “You know the message God sent to the people of Israel, announcing the good news of peace through Jesus Christ, who is Lord of all.”

Ephesians 6:15: “And with your feet fitted with the readiness that comes from the gospel of peace.”

The gospel is the message of peace. When we share the gospel, we’re helping people find peace with God.

4. Pursue Peace in Relationships

Romans 12:18: “If it is possible, as far as it depends on you, live at peace with everyone.”

Hebrews 12:14: “Make every effort to live in peace with everyone and to be holy; without holiness no one will see the Lord.”

Romans 14:19: “Let us therefore make every effort to do what leads to peace and to mutual edification.”

Christians should actively pursue peace in their relationships—seeking reconciliation, resolving conflicts, promoting harmony.

5. Be a Reconciler

2 Corinthians 5:18-20: “All this is from God, who reconciled us to himself through Christ and gave us the ministry of reconciliation: that God was reconciling the world to himself in Christ, not counting people’s sins against them. And he has committed to us the message of reconciliation. We are therefore Christ’s ambassadors, as though God were making his appeal through us. We implore you on Christ’s behalf: Be reconciled to God.”

We have the ministry of reconciliation—helping people be reconciled to God through Christ, and helping people be reconciled to each other.

6. Promote Unity in the Church

Ephesians 4:3: “Make every effort to keep the unity of the Spirit through the bond of peace.”

John 17:20-23: “My prayer is not for them alone. I pray also for those who will believe in me through their message, that all of them may be one, Father, just as you are in me and I am in you. May they also be in us so that the world may believe that you have sent me. I have given them the glory that you gave me, that they may be one as we are one—I in them and you in me—so that they may be brought to complete unity. Then the world will know that you sent me and have loved them even as you have loved me.”

Jesus prayed for the unity of believers. Christians should work for unity in the church—not uniformity, but genuine unity based on our common faith in Christ.

7. Seek Justice and Righteousness

Psalm 85:10: “Love and faithfulness meet together; righteousness and peace kiss each other.”

Isaiah 32:17: “The fruit of that righteousness will be peace; its effect will be quietness and confidence forever.”

True peace is inseparable from justice and righteousness. Peacemaking includes working for justice, standing against oppression, and promoting righteousness.

8. Trust God’s Sovereignty

Romans 16:20: “The God of peace will soon crush Satan under your feet.”

Ultimately, God is the one who will bring complete peace. He will defeat evil, judge the wicked, and establish His kingdom of perfect peace. We trust in His sovereignty and His timing.

Practical Applications

What does this look like practically?

In Your Personal Life:

• Cultivate peace with God through daily relationship with Him
• Let Christ’s peace govern your thoughts and emotions
• Practice gratitude and trust instead of anxiety
• Seek God’s peace through prayer

In Your Relationships:

• Pursue reconciliation when there’s conflict
• Be quick to forgive
• Speak truth in love
• Seek understanding before judging
• Promote harmony and unity

In Your Church:

• Work for unity among believers
• Help resolve conflicts
• Promote understanding between different groups
• Encourage reconciliation

In Your Witness:

• Share the gospel—the message of peace with God
• Help people understand how to be reconciled to God
• Live in a way that reflects Christ’s peace
• Be an ambassador of reconciliation

In Your Community:

• Work for justice and righteousness
• Stand against oppression and injustice
• Promote understanding between different groups
• Be a voice for peace and reconciliation

In Your World:

• Pray for peace in areas of conflict
• Support legitimate peace efforts
• Work against hatred and division
• Promote understanding between cultures and nations

The Difference from Shincheonji’s Approach

Notice the differences between biblical peacemaking and Shincheonji’s approach:

Biblical Peacemaking:

• Centered on Christ and the gospel
• Begins with personal peace with God
• Flows from spiritual transformation
• Focused on reconciliation (with God and others)
• Characterized by honesty and integrity
• Respects people’s freedom and autonomy
• Recognizes God as the source of peace

Shincheonji’s Approach:

• Centered on Lee Man-hee and HWPL
• Focused on political activism
• Based on organizational involvement
• Aimed at legitimizing Shincheonji
• Uses deceptive tactics (concealing connections)
• Manipulates people for organizational purposes
• Makes human organization the source of peace

The approaches are fundamentally different because they have different goals. Biblical peacemaking aims to reconcile people to God and to each other through the gospel. Shincheonji’s approach aims to legitimize the organization and recruit members.

Can Christians Support Legitimate Peace Efforts?

An important question: Can Christians support legitimate peace organizations and work for political peace?

Yes, with important qualifications:

1. Don’t Confuse Political Peace with Biblical Peace: Political peace (absence of war, international cooperation) is good, but it’s not the same as biblical peace (reconciliation with God through Christ). Don’t substitute one for the other.

2. Don’t Make It Central: Political peace work can be part of Christian life, but it shouldn’t be central. The gospel—reconciling people to God—should be central.

3. Be Honest and Transparent: If you’re involved in peace work, be honest about your identity and motivations. Don’t use deceptive tactics or conceal your affiliations.

4. Recognize the Limitations: Political peace efforts can reduce suffering and save lives, which is good. But they can’t solve the fundamental problem of human sin and alienation from God. Only the gospel can do that.

5. Maintain Biblical Priorities: Keep biblical priorities: knowing God, sharing the gospel, growing in holiness, loving others. Don’t let political activism replace these priorities.

6. Evaluate Organizations Carefully: Before supporting any peace organization, research it carefully. Is it honest about its leadership and affiliations? Does it respect participants’ autonomy? Does it use ethical methods?

The True Prince of Peace

Ultimately, there is only one Prince of Peace: Jesus Christ.

Isaiah 9:6-7: “For to us a child is born, to us a son is given, and the government will be on his shoulders. And he will be called Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace. Of the increase of his government and peace there will be no end.”

Christ is the one who brings true peace:

• Peace between God and humanity (Romans 5:1)
• Peace within our hearts (Philippians 4:7)
• Peace between divided groups (Ephesians 2:14-18)
• Ultimate peace in His eternal kingdom (Revelation 21:1-4)

We don’t need another peacemaker. We don’t need a human organization to bring peace. We need only Christ, who is Himself our peace.

Part 9: Questions for Reflection and Discernment

If you’re studying with Shincheonji or considering their teaching about HWPL and peace work, here are questions to consider:

Questions About Biblical Peace

1. What is biblical peace? Is it primarily political (absence of war) or spiritual (reconciliation with God)? What does Scripture emphasize?
2. Who is the source of peace? Does the Bible teach that peace comes from God through Christ, or from human organizations and leaders?
3. What is the gospel of peace? Is the gospel primarily about political peace or about reconciliation with God through Christ’s death and resurrection?
4. Can humans create peace? Can political activism and organizational work create the peace that Scripture describes, or is peace a gift from God?
5. What did Jesus mean by peace? When Jesus said “Peace I leave with you; my peace I give you” (John 14:27), was He talking about political peace or something different?

Questions About Isaiah 9:6-7

6. Who is the Prince of Peace? Does Isaiah 9:6-7 predict Jesus Christ or a future human leader who will do peace work?
7. Has this prophecy been fulfilled? Did Jesus fulfill Isaiah 9:6-7 at His first coming, or is it still waiting for fulfillment through someone else?
8. What kind of peace? What kind of peace does the Prince of Peace bring—political peace or spiritual peace?
9. What about the eternal kingdom? Isaiah 9:7 says “of the increase of his government and peace there will be no end.” Is this about Jesus’ eternal kingdom or about a human organization’s peace work?
10. Can this title be transferred? Can the title “Prince of Peace” be transferred from Jesus to another person, or does it belong exclusively to Christ?

Questions About Revelation 6:1-2

11. What is the context? Is Revelation 6:1-2 about peace or about judgment and tribulation?
12. Who are the four horsemen? Are they positive figures or do they represent tribulations (conquest, war, famine, death)?
13. Is this the same as Revelation 19? Is the white horse in Revelation 6:2 the same as the white horse in Revelation 19:11-16, or are they different?
14. What would first-century readers understand? What would the image of a rider with a bow on a white horse mean to first-century Christians?
15. Is this about a specific person? Does Revelation 6:1-2 predict a specific person (Lee Man-hee or anyone else), or is it symbolic imagery about tribulation?

Questions About Matthew 5:9

16. What did Jesus mean? When Jesus said “Blessed are the peacemakers,” was He talking about political activists or about something else?
17. What is the context? The Beatitudes describe the character of God’s people. Is “peacemaker” about political activism or spiritual character?
18. How do we become peacemakers? Do we become peacemakers by joining organizations and attending events, or by embodying Christ’s peace and sharing the gospel?
19. What kind of peace? What kind of peace are Christians called to make—political peace or the peace that comes from reconciliation with God?
20. Why are peacemakers called children of God? Is it because they attend peace conferences, or because they reflect God’s character?

Questions About HWPL

21. What is HWPL? Is it an independent peace organization or is it connected to Shincheonji?
22. Who leads HWPL? Who is the chairman of HWPL, and what is his religious affiliation?
23. Is the connection disclosed? Are participants in HWPL events told upfront about the connection to Shincheonji?
24. What is the purpose? Is HWPL’s primary purpose to promote peace or to legitimize Shincheonji and recruit members?
25. Are religious claims made? Is HWPL presented to Shincheonji members as fulfillment of biblical prophecy?
26. Is this honest? Is it honest to present HWPL as an independent peace organization while concealing the Shincheonji connection?
27. What about informed consent? Do participants in HWPL events have full information to make informed decisions about their involvement?
28. Is this biblical? Does concealing organizational connections align with biblical standards of honesty and integrity?
29. What would Paul say? Would Paul approve of using a front organization with concealed religious connections, given his emphasis on renouncing “secret and shameful ways” and “deception” (2 Corinthians 4:2)?
30. What is the fruit? What is the actual fruit of HWPL—genuine peace and reconciliation, or organizational growth for Shincheonji?

Questions About the Teaching Method

31. Why now? Why is HWPL introduced at this point in the curriculum, after core doctrines are established but before final commitment?
32. What is the tone shift? Why does the tone shift from judgment and warfare to peace and blessing? What purpose does this serve?
33. What is the strawman? Why does the lesson set up the “Antichrist” interpretation as the alternative to Shincheonji’s view? Is this an honest representation of other interpretations?
34. What is being conflated? Is the lesson conflating different biblical passages (Revelation 6:2 and 19:11-16) to support its interpretation?
35. What is the goal? What is the goal of this lesson—to teach biblical truth about peace, or to prepare students for involvement in HWPL?

Questions About Your Experience

36. How do you feel? Does the focus on peace provide relief after the intensity of previous lessons? Is this emotional relief being used to deepen your commitment?
37. What is your identity? Is your identity becoming tied to being a “peacemaker” through HWPL? What happens to your identity if you leave Shincheonji?
38. What about honesty? Are you comfortable with HWPL concealing its connection to Shincheonji from participants? Does this align with your values?
39. What about relationships? If you recruit family or friends to HWPL events without disclosing the Shincheonji connection, how will this affect your relationships if they discover the truth?
40. What is the cost? What is the cost of involvement in HWPL—time, energy, relationships? Is this cost justified by the actual results?

Questions About Alternatives

41. Are there other ways? Are there other ways to work for peace that don’t involve deceptive tactics or organizational agendas?
42. What about your church? Does your former church (if you’ve left it) or do other churches work for peace, reconciliation, and justice? Have you fairly evaluated their work?
43. What about the gospel? Is sharing the gospel (the message of peace with God through Christ) a more fundamental way to be a peacemaker than political activism?
44. What about local peacemaking? Could you be a peacemaker in your immediate relationships and community without needing to be part of a large organization?
45. What would Jesus do? If Jesus were here today, would He focus on political peace conferences or on proclaiming the gospel and reconciling people to God?

A Personal Reflection

These questions are not meant to attack your desire for peace or your sincere wish to make a positive difference in the world. The desire for peace is good and godly. God is indeed a God of peace, and Christians should be peacemakers.

But we must ask: What kind of peace? Peace with God through Christ, or political peace through organizational activism? And what methods? Honest, transparent methods that respect people’s autonomy, or deceptive methods that conceal connections and manipulate people?

The biblical call to be peacemakers is actually more beautiful and more challenging than Shincheonji’s version:

Biblical Peacemaking:

• Begins with experiencing God’s peace yourself through Christ
• Flows from spiritual transformation, not organizational activity
• Centers on sharing the gospel—the message of peace with God
• Includes working for reconciliation in relationships
• Requires honesty, integrity, and respect for others
• Recognizes that ultimate peace comes from God, not human effort

This is the true call to be a peacemaker. It doesn’t require joining HWPL or accepting Shincheonji’s teachings. It requires only faith in Christ and a willingness to let His peace transform you and flow through you to others.

Conclusion: The True Work of Peace

As we conclude this refutation of Lesson 122, let’s return to the core question: What is the work of peace at the second coming?

Shincheonji’s Answer

According to Lesson 122, the work of peace at the second coming is:

• Lee Man-hee (“New John”) doing peace work as the one Jesus uses
• HWPL’s political activism and peace conferences
• Shincheonji members becoming “peacemakers” through HWPL involvement
• Fulfillment of prophecies about the Prince of Peace through organizational activity

This answer makes peace organizational and political, centered on Lee Man-hee and HWPL.

The Biblical Answer

The biblical answer is very different. The work of peace at the second coming is:

1. Christ’s Return in Glory:

When Christ returns, He will establish perfect peace—not through political conferences, but through His sovereign reign:

Revelation 19:11-16: “I saw heaven standing open and there before me was a white horse, whose rider is called Faithful and True. With justice he judges and wages war. His eyes are like blazing fire, and on his head are many crowns. He has a name written on him that no one knows but he himself. He is dressed in a robe dipped in blood, and his name is the Word of God. The armies of heaven were following him, riding on white horses and dressed in fine linen, white and clean. Coming out of his mouth is a sharp sword with which to strike down the nations. ‘He will rule them with an iron scepter.’ He treads the winepress of the fury of the wrath of God Almighty. On his robe and on his thigh he has this name written: KING OF KINGS AND LORD OF LORDS.”

Christ Himself will return. He doesn’t need a human representative. He will judge with justice and establish His kingdom.

2. The Defeat of Evil:

True peace requires the defeat of evil. At Christ’s return, Satan will be bound, evil will be judged, and righteousness will reign:

Revelation 20:1-3: “And I saw an angel coming down out of heaven, having the key to the Abyss and holding in his hand a great chain. He seized the dragon, that ancient serpent, who is the devil, or Satan, and bound him for a thousand years. He threw him into the Abyss, and locked and sealed it over him, to keep him from deceiving the nations anymore until the thousand years were ended.”

Romans 16:20: “The God of peace will soon crush Satan under your feet.”

3. The New Creation:

Ultimate peace comes in the new creation, where there is no more death, mourning, crying, or pain:

Revelation 21:1-4: “Then I saw ‘a new heaven and a new earth,’ for the first heaven and the first earth had passed away, and there was no longer any sea. I saw the Holy City, the new Jerusalem, coming down out of heaven from God, prepared as a bride beautifully dressed for her husband. And I heard a loud voice from the throne saying, ‘Look! God’s dwelling place is now among the people, and he will dwell with them. They will be his people, and God himself will be with them and be their God. He will wipe every tear from their eyes. There will be no more death or mourning or crying or pain, for the old order of things has passed away.'”

This is the ultimate peace—God dwelling with His people, all suffering ended, all tears wiped away, all things made new.

4. The Present Work:

Until Christ returns, the work of peace is:

• Proclaiming the gospel of peace—that people can be reconciled to God through Christ
• Embodying Christ’s peace in our lives
• Working for reconciliation in relationships
• Promoting justice and righteousness
• Trusting God’s sovereignty and timing

This is the true work of peace. It’s not organizational or political—it’s spiritual and relational, centered on Christ and the gospel.

The Danger of Substitutes

Shincheonji’s teaching about HWPL and peace work represents a dangerous substitution:

Substituting:

• Political peace for spiritual peace
• Organizational activity for gospel proclamation
• Human leaders for Christ Himself
• Worldly methods for biblical integrity
• Organizational legitimization for genuine peacemaking

These substitutions are dangerous because they:

• Distract from the true gospel
• Elevate human organizations above Christ
• Use deceptive methods that contradict the peace they claim to promote
• Create false hope in human solutions rather than trust in God
• Damage relationships through deception

The True Prince of Peace

There is only one Prince of Peace: Jesus Christ.

He is the one who:

• Made peace between God and humanity through His death on the cross (Colossians 1:20)
• Broke down the dividing wall between Jews and Gentiles (Ephesians 2:14)
• Gives His peace to believers (John 14:27)
• Will return to establish perfect peace (Revelation 19-22)

We don’t need another prince of peace. We don’t need a human organization to bring peace. We need only Christ.

Isaiah 9:7: “Of the increase of his government and peace there will be no end. He will reign on David’s throne and over his kingdom, establishing and upholding it with justice and righteousness from that time on and forever. The zeal of the Lord Almighty will accomplish this.”

Notice the last phrase: “The zeal of the Lord Almighty will accomplish this.”

God Himself will accomplish His purposes. He doesn’t need HWPL. He doesn’t need Lee Man-hee. He doesn’t need any human organization.

He will accomplish His purposes through Christ, by His Spirit, in His timing.

An Invitation

If you’re in Shincheonji and struggling with the HWPL teaching, please know:

You don’t need HWPL to be a peacemaker. You can be a peacemaker by experiencing Christ’s peace, embodying it in your life, and sharing the gospel of peace with others.

You don’t need to participate in deceptive tactics. True peacemaking is characterized by honesty, integrity, and respect for others—not by concealing connections or manipulating people.

You don’t need organizational validation. Your value and purpose don’t come from organizational involvement. They come from your relationship with Christ.

You don’t need to substitute political activism for the gospel. The gospel—the message of peace with God through Christ—is more important than any political peace initiative.

Christ is enough. He is the Prince of Peace. He is our peace. He will bring ultimate peace when He returns. We need only trust in Him.

Resources and Support

If you’re struggling with these questions, please know you’re not alone. Many people have walked this path before you.

Visit https://closerlookinitiative.com/shincheonji-examination for:

• Detailed information about HWPL and its connection to Shincheonji
• Analysis of Shincheonji’s peace teachings
• Testimonies from former members about HWPL involvement
• Resources for families affected by Shincheonji
• Support for those considering leaving or who have left
• Connection with healthy Christian communities

You don’t have to figure this out alone. There are people who understand, who can answer your questions, and who can support you.

The Hope of the Gospel

The hope of the gospel is not that you might become a peacemaker through organizational activism. The hope of the gospel is that through faith in Christ, you already have:

• Peace with God (Romans 5:1)
• The peace of God guarding your heart (Philippians 4:7)
• Christ Himself as your peace (Ephesians 2:14)
• The Holy Spirit producing peace in you (Galatians 5:22)
• The hope of eternal peace in God’s presence (Revelation 21:1-4)

This is grace. This is the gospel. This is what sets us free.

You don’t need to earn peace through organizational activity. You don’t need to prove yourself through HWPL involvement. You don’t need to validate your worth through peace work.

You need only receive God’s peace as a gift through faith in Christ.

“Peace I leave with you; my peace I give you. I do not give to you as the world gives. Do not let your hearts be troubled and do not be afraid.” (John 14:27)

Christ gives His peace. Not as the world gives—not through political conferences or organizational initiatives—but as a gift of grace to all who trust in Him.

This is the peace that surpasses understanding. This is the peace that guards our hearts. This is the peace that will ultimately fill the new creation.

And this peace is available to you right now, not through HWPL or Shincheonji, but through simple faith in Jesus Christ, the true and only Prince of Peace.