Shincheonji (SCJ) teaches that parables in the Bible are not simple illustrations but prophetic codes. According to their doctrine, prophecies are hidden in parables so that their meaning remains sealed until God’s appointed time. Jesus’ use of parables is explained as fulfilling Old Testament prophecy (Psalm 78:2) and protecting the secrets of heaven from enemies. SCJ argues that this secrecy would later give way to an “open word” (John 16:25), when the hidden truths would be revealed through the physical fulfillment of prophecy.

At the center of this unveiling, SCJ places Chairman Lee Man-hee, called “New John.” Just as the Apostle John saw visions in Revelation, Lee is said to have witnessed and now testifies to their real-world fulfillment. Understanding parables, then, becomes a matter of salvation. SCJ structures its Bible study around parables like the sower, teaching that correct interpretation unlocks the whole of scripture. They also categorize parables systematically, objects, people, animals, locations, and historical events, using them to construct their framework of prophecy and fulfillment.

Critics counter that this approach distorts the original intent of parables. They argue that Jesus’ promise to speak “plainly” was fulfilled after his resurrection, when his disciples gained understanding through the Spirit (John 14:26), rather than thousands of years later. From a traditional Christian perspective, parables are stories rooted in everyday life, designed to illustrate moral and spiritual lessons about God’s kingdom. Rather than being an eternal code awaiting one modern interpreter, parables were meant to reveal truths to receptive hearts and conceal them only from the hardened, making SCJ’s exclusive claims both theologically and historically ungrounded.

The Christian response to Shincheonji’s “open scroll” teaching emphasizes that their method is neither unique nor biblically sound. SCJ claims that the Bible was sealed for 2,000 years and only revealed to their leader, Lee Man Hee, but this mirrors the interpretive patterns of other sects like the World Mission Society Church of God. Both groups dismiss historical and linguistic context, rely on figurative reinterpretation of Scripture, and build circular arguments where their leader’s authority validates the interpretation. This framework allows for arbitrary meaning-making and contradicts the biblical witness that Scripture is both clear and sufficient for teaching, correction, and training in righteousness (2 Timothy 3:16–17).

Christians point out that while some prophecies and parables in Scripture are symbolic, many are clear and straightforward – such as Jeremiah’s seventy years prophecy, Isaiah naming Cyrus, Jonah’s warning to Nineveh, or Jesus’ direct predictions of His betrayal and resurrection. Even when parables were more layered, Jesus explained them plainly to His disciples, and in some cases His opponents understood them well enough to realize He was speaking against them (Matthew 21:45). This demonstrates that God’s Word was not locked away for millennia, nor dependent on a single modern “promised pastor” to decode it. Instead, the consistent testimony of the Bible and church history shows that God’s people could understand His Word in its original context, guided by the Spirit, without the need for secretive, exclusive interpretation.

Click here to read about the doctrinal issues of the Open Scroll

Shincheonji (SCJ) claims to be the only true interpreter of biblical prophecy, but their approach is not unique and closely mirrors other Korean apocalyptic sects such as the World Mission Society Church of God (WMSCOG). Both groups insist that the Bible is entirely symbolic, assert that only their leader can unlock its meaning, and tie salvation to accepting their exclusive teachings. This method allows the same verses and parables to produce radically different doctrines – as seen in their conflicting interpretations of symbols like clouds, birds, and bread – because they disregard historical context, original languages, and biblical audience. The result is a theology where truth depends entirely on the authority of the group’s leader.

The danger in this circular system is that it validates itself without outside accountability: the Bible is said to be sealed, only the leader can interpret it, and their interpretation is confirmed by their own claims of fulfillment. This approach leaves no room for testing truth and reduces dissent to spiritual blindness. In contrast, the Bible itself demonstrates that not all prophecy is symbolic and that many parables were explained or understood in context. The early church, guided by the Holy Spirit, proclaimed the Gospel clearly without hidden interpreters, showing that Scripture is sufficient and accessible. SCJ’s claim that understanding was impossible for 2,000 years until Lee Man Hee arose is not only unbiblical but also follows the same manipulative method used by cults throughout history.

Click here to read more about WMSCOG and SCJ

Lee Man Hee, born on September 15, 1931, served in the Korean War before later claiming to be the “Promised Pastor” of the New Testament. According to his teachings, salvation can only be obtained by joining Shincheonji, his church, since all of Christianity is in spiritual darkness. He asserts that he never received formal biblical training, but was appointed by Jesus as his prophet in 1977 and later received full understanding of the Word from an angel in 1980. His personal testimony portrays himself as a simple farmer with no prior religious exposure, chosen directly by God without human mediation.

However, Lee’s involvement in earlier Korean sects reveals significant influences on Shincheonji’s doctrine. From 1957 to 1967, he was part of the Olive Tree Movement under Tae Sun Park, who made claims strikingly similar to Shincheonji’s teachings, such as being the “One Who Overcomes,” claiming immortality, and reserving salvation for 144,000. The Olive Tree also rejected much of the Bible, insulted Jesus, and eventually declared Park to be God himself. After leaving, Lee joined the Tabernacle Temple (1967–1971), led by Jae Yul Yoo, which emphasized secret parable interpretations, end-times urgency, and the concept of “seven messengers” linked to Revelation. Even after failed predictions that the world would end in 1969, Lee remained within the sect.

Finally, Lee became involved in Baek’s Recreation Sect (1977–1980), led by Baek, a former Tabernacle Temple leader. This group taught “Creation and Recreation” (later adapted by Shincheonji into Betrayal, Destruction, and Salvation), appointed twelve disciples, and even had Baek referred to as “Christ,” with Lee himself calling him “My Lord.” The sect also falsely predicted the world’s end in 1980. Taken together, these experiences show that Lee’s doctrines were not divinely revealed but drawn from a succession of failed cult leaders. This history underscores the biblical warning to test teachings carefully, as even false prophets can manipulate Scripture to mislead.

Click here to read more about the history of Lee Manhee

The Shincheonji Church of Jesus (SCJ), founded by Manhee Lee in 1984, did not emerge in isolation but is part of a lineage of Korean apocalyptic movements. Lee was first involved in the Olive Tree Movement of Tae Sun Park, who claimed divine identity and was revered as the “Righteous Man of the East.” This movement, which reached millions of followers, emphasized faith-healing, visions, and end-time promises centered in Korea but declined after scandals and failed predictions. After leaving the Olive Tree, Lee joined the Tent Temple Movement of Jae Yul Yoo, who taught that all Scripture contained hidden, paired meanings only he could interpret, and who designated Mt. Chungkye as the refuge for believers at Armageddon.

From Yoo’s Tent Temple came multiple offshoots, including Poong Il Kim’s Saegwang Central Church, In Hee Koo’s Heaven Gospel Witnessing Association, and eventually SCJ. Each of these groups carried forward similar traits: leaders claiming divine roles, exclusive interpretive authority, imminent end-time promises, and Korea as the central stage of salvation history. Koo even declared himself the embodiment of the second coming of Christ and prophesied specific dates for judgment, while Kim styled himself “Another Counselor” with unique scriptural insight. Though scandals and defections weakened many of these groups, they all shared the common theme of exclusive salvation through allegiance to their leader.

SCJ inherited these same features but reframed them under Lee as the “promised pastor” who alone can reveal the true meaning of parables and prophecies. Like his predecessors, Lee claims immortality, teaches that salvation hinges on correctly understanding his interpretations, and designates Korea — specifically Gua Chun City near Mt. Chungkye — as the gathering place of the 144,000 saints who will rule the world in the new heaven and earth. In sum, SCJ is not unique but one of several third-generation movements born from the Olive Tree and Tent Temple traditions, all marked by visionary leaders, exclusive claims to truth, and failed prophetic promises that have repeatedly splintered into further sects.

Shincheonji and the Bible Blogspot

The study critically assesses Shincheonji, founded in 1984 by Lee Man‑hee, as an apocalyptic religious movement with significant growth—boasting over 150,000 members globally and a structured system including “twelve tribes.” Central to its teaching is the belief that Jesus’s spirit has descended upon Lee, making him the “promised pastor” who alone can interpret the Bible’s parables and secrets. According to this doctrine, salvation and eschatological fulfillment depend on being among the 144,000 sealed believers, whose souls will inhabit the bodies of Shincheonji’s faithful, granting them immortality when that number is reached. The movement’s doctrine emphasizes allegorical interpretations (“doctrine of mates”), where paired scriptural symbols mask hidden meaning known only to Lee.

The critique traces Shincheonji’s roots to a lineage of Korean apocalyptic movements, such as the Olive Tree Movement and the Tent Temple Movement, from which Lee adopted patterns of allegorical interpretation, claims of divine election, and end-time centralism in Korea. Kim contrasts Shincheonji’s teachings with orthodox Christian doctrine—arguing that salvation derives from faith alone, grounded in historical creeds and biblical teaching, not secret knowledge or works. The research also warns of Shincheonji’s social and ecclesiastical strategies: covert infiltration of existing churches, aggressive recruitment through disguised fronts and “Bible study” groups, and pressure on members to attain the “144,000” status. The goal is to equip church leaders to recognize and resist Shincheonji’s influence effectively, as its methods are both theologically unorthodox and socially disruptive.

Click here to read the published University Paper

Massimo Introvigne, writing for The Journal of CESNUR, recounts how the Shincheonji Church of Jesus—already viewed with suspicion by mainstream Christian groups—became a scapegoat during the COVID‑19 pandemic in South Korea. When a member known as “Patient 31” triggered a significant outbreak, the group was swiftly blamed by media and conservative Protestant critics, prompting public outrage and political calls for its disbandment. CESNUR argued that this response aligned with a familiar pattern: minorities are targeted when misunderstood or unpopular, especially during crises. Introvigne and colleagues emphasized that while Shincheonji made communication mistakes, the magnitude of backlash was disproportionate and fueled by preexisting bias.

In cooperation with the NGO Human Rights Without Frontiers, CESNUR produced a white paper highlighting that, despite errors, Shincheonji had been discriminated against during the pandemic. The paper points out that the church ultimately complied with government directives—submitting member lists (albeit with brief delay over concerns of privacy) and assisting with contact tracing. It notes that South Korean courts subsequently cleared Shincheonji’s founder, Lee Man-hee, of criminal charges related to obstructing the pandemic response, though he was convicted on unrelated embezzlement charges.

Introvigne’s report calls attention to the vulnerability of new religious movements in times of crisis. When public fear rises, existing suspicions can easily escalate into persecution, even when there’s no concrete proof of wrongdoing. The Shincheonji case demonstrates how quickly a movement can be vilified—not necessarily because of its actions, but due to its outsider status and ongoing theological controversies. This account underscores the importance of balancing public health policy with respect for religious freedom and ensuring that minority groups are not unfairly targeted in emergencies.

Click here to read the Cesnur Journal