Pastor Kim has spent years counseling former Shincheonji members, helping them process their experiences and rebuild their understanding of biblical Christianity. His perspective is unique because he observes patterns across dozens of cases—patterns that reveal how Shincheonji’s teachings affect members’ ability to evaluate information objectively.

The Conditioned Response to Evidence

“When I first meet with someone who has recently left Shincheonji, or sometimes with current members whose families have asked me to speak with them, I encounter a consistent pattern,” Pastor Kim explains. “They’ve been thoroughly conditioned to dismiss any questioning of Shincheonji’s teachings, making it difficult to engage with evidence regardless of how clear it may be.”

He describes a typical counseling session: “I’ll present specific theological concerns—how salvation is redefined to include organizational membership, how Lee Man-hee is positioned functionally alongside or above Christ, how interpretive methods appear arbitrary and self-validating. I’ll show documented contradictions in Shincheonji’s teachings, evidence of prophecies that were reinterpreted when initial predictions didn’t materialize, verifiable discrepancies in claims about historical events.”

“And the response follows a predictable pattern,” he continues. “I’m told I’m part of ‘Babylon.’ I’m told I lack ‘correct understanding’ because I haven’t completed their education program. I’m told I’m being used to oppose God’s true work. I’m told that pastors like me are the ‘false teachers’ that Shincheonji warned members about.”

The Framework for Processing Information

This response isn’t a reflection of intelligence or character, Pastor Kim emphasizes. It’s the result of a carefully constructed framework for processing information.

“Shincheonji doesn’t just teach doctrines,” he explains. “They teach a system for evaluating information that makes objective assessment extremely difficult. Members are taught that:

• All questioning is spiritual opposition – Any examination of Shincheonji’s teachings is automatically categorized as persecution from ‘Babylon’
• External sources lack authority – Pastors, theologians, scholars, even family members cannot be trusted because they lack ‘revealed’ understanding
• Doubt indicates spiritual danger – Questioning Shincheonji’s teachings endangers one’s salvation and suggests negative spiritual influence
• Only Shincheonji possesses truth – Since they alone have correct understanding, any contradicting perspective must be incorrect by definition

“This creates a self-reinforcing system,” Pastor Kim states. “Evidence cannot be evaluated objectively because the system itself determines how evidence should be assessed. It’s like trying to convince someone they’re dreaming while they’re still in the dream—the dream provides explanations for everything that might wake them up.”

Patterns Observed Across Cases

After counseling dozens of former members, Pastor Kim has observed consistent patterns in how Shincheonji’s teachings affect people:

Spiritual Trauma: “Nearly everyone who leaves Shincheonji experiences significant spiritual trauma,” he explains. “They’ve been taught that salvation depends on organizational membership, correct understanding of Revelation, and loyalty to Lee Man-hee. When they leave, they fear they’ve lost their salvation. Many struggle with intense anxiety, recurring nightmares about the ‘great tribulation,’ concern that they’ve committed an unforgivable sin.”

Distorted Understanding of Christianity: “They’ve been taught that all churches except Shincheonji are ‘Babylon,’ that mainstream Christianity is corrupted, that pastors are false teachers leading people astray. When they leave Shincheonji, many initially assume all Christianity operates like what they experienced—through manipulation, control, and fear-based motivation. Helping them discover authentic biblical Christianity requires patience and gentle guidance.”

Diminished Critical Thinking: “Shincheonji’s education system trains people to accept interpretations without examination,” he states. “They’re taught to accept conclusions without questioning, to dismiss contradictory evidence automatically, to view complexity as confusion rather than reality. Rebuilding their ability to evaluate claims objectively takes time and practice.”

Social Isolation: “Many former members have lost their entire social network—friends, sometimes family, their sense of community and purpose. They’ve spent years investing in relationships that were conditional on organizational membership. When they leave, they often find themselves isolated and alone. Providing genuine Christian community where love isn’t conditional on compliance is essential for recovery.”

Why These Patterns Matter

Pastor Kim’s counseling perspective reveals something the insider testimonies suggest but he observes systematically: Shincheonji’s system appears designed not just to teach doctrines but to make those doctrines resistant to examination.

“The theological concerns are real,” he emphasizes. “The biblical contradictions are documented. The organizational issues are verifiable. But what makes Shincheonji particularly challenging is that they’ve built psychological barriers that prevent members from examining these concerns even when confronted with clear evidence.”

“This is why families often feel so frustrated,” he continues. “They can see the concerns clearly. They can present evidence. But their loved one struggles to process that evidence because they’ve been taught a framework that automatically dismisses it. It’s not that the evidence isn’t compelling—it’s that the member has difficulty allowing themselves to be convinced.”

Pastor Jin’s experience provides another dimension: what happens when pastors publicly examine Shincheonji’s teachings. His testimony reveals a consistent pattern—when confronted with theological examination, Shincheonji leadership responds not by engaging the substance but by deflecting to personal characterizations.

The Personal Cost of Public Examination

“I began studying Shincheonji’s teachings several years ago after members of my congregation were recruited through their methods,” Pastor Jin explains. “I wanted to understand what they were being taught so I could help them recognize the concerns. As I studied their materials and compared their doctrines to Scripture, the theological issues became apparent.”

He began posting videos examining Shincheonji’s teachings, pointing out specific biblical concerns, explaining why their interpretive methods raised questions, and documenting how their doctrines departed from historic Christianity.

“The response from Shincheonji was swift and personal,” he states. “Lee Man-hee himself mentioned me in his teachings, characterizing me as a false teacher, suggesting I was being used by Satan, claiming I was leading people astray. Other Shincheonji leaders posted videos questioning my character and motives, suggesting I was motivated by jealousy or financial interests.”

Deflection Rather Than Engagement

What struck Pastor Jin most was what Shincheonji’s response didn’t include: engagement with his actual examination.

“I presented specific theological concerns,” he explains. “I showed how Shincheonji redefines salvation in ways that appear to contradict Scripture. I demonstrated how their allegorical method seems to allow the Bible to be interpreted in any direction. I documented prophecies that Lee Man-hee made that didn’t materialize as predicted. I pointed out logical inconsistencies in their system.”

“Lee Man-hee never addressed these specific concerns,” Pastor Jin states. “He didn’t explain how his teachings align with Scripture.

He didn’t defend his interpretive method. He didn’t clarify the unfulfilled prophecies. He simply characterized me personally and told his followers I was part of ‘Babylon’ trying to oppose God’s work.”

This pattern—deflecting examination through personal characterization rather than engaging with substance—is itself revealing.

“If Shincheonji’s teachings were sound, they could withstand theological examination,” Pastor Jin emphasizes. “They could answer the questions. They could defend their interpretations. They could explain the inconsistencies. The fact that they must deflect all examination as persecution suggests their teachings may not stand up to scrutiny.”

The Pattern of Deflection

Pastor Jin has observed this pattern repeatedly, not just in responses to his own examination but in how Shincheonji responds to all who question:

Pastors are characterized as “false teachers”: Any pastor who examines Shincheonji’s doctrines is automatically labeled a false teacher leading people astray.

Scholars are dismissed as “spiritually blind”: Any theologian or biblical scholar who points out interpretive concerns is dismissed as lacking spiritual understanding.

Former members are characterized as “betrayers”: Anyone who leaves and shares their experience is characterized as betraying God, being deceived by Satan, or having ulterior motives.

Families are characterized as “persecutors”: Parents or spouses who try to help their loved ones examine the concerns are characterized as persecuting God’s chosen people.

“This deflection of all examination serves a purpose,” Pastor Jin explains. “It prevents current members from seriously considering legitimate concerns. When members hear examination, they’ve been prepared to dismiss it automatically based on the source rather than evaluating the content.”

The Unanswered Questions

Pastor Jin’s experience raises questions that Shincheonji has not answered:

“If my examination is incorrect, why not correct me with Scripture rather than characterizing my motives?”

“If your interpretations are sound, why not defend them publicly rather than dismissing all examination as persecution?”

“If Lee Man-hee’s prophecies have been fulfilled, why not provide verifiable evidence rather than reinterpreting them when they don’t materialize?”

“If your organization is transparent, why not address the documented evidence of deception, manipulation, and corruption?”

“The silence is notable,” Pastor Jin states. “And it raises important questions.”

Multiple pastors who have studied Shincheonji independently have identified the same pattern: Shincheonji systematically redefines Christianity’s core doctrines while using Christian terminology. This creates confusion—members believe they’re learning Christianity when they’re actually being taught something fundamentally different.

Salvation Redefined

“Historic Christianity teaches salvation by grace through faith in Jesus Christ alone,” Pastor Kim explains, referencing Ephesians 2:8-9. “This is the foundational doctrine of Christianity—salvation is a free gift, received through faith, not earned through works or organizational membership.”

“Shincheonji teaches something different,” he continues. 

“They teach that salvation requires organizational membership in Shincheonji, correct understanding of Revelation according to Lee Man-hee’s interpretation, and accepting Lee Man-hee’s testimony as the promised pastor. 

They’ve added requirements to salvation that Scripture doesn’t mention.”

“This isn’t a minor interpretive difference,” Pastor Kim emphasizes. “This appears to be works-based salvation presented as faith. It makes salvation dependent on human organization rather than Christ’s finished work on the cross. This raises serious questions about compatibility with biblical Christianity.”

Jesus Christ’s Role Redefined

“Christianity teaches that Jesus Christ is fully God and fully man, the second person of the Trinity, the only mediator between God and humanity,” Pastor Kim states, citing 1 Timothy 2:5. “Jesus is sufficient—we don’t need anyone else to access God or understand His will.”

“Shincheonji claims to honor Jesus, but they appear to have functionally repositioned Him,” he explains. “Lee Man-hee is presented as the one who truly understands Jesus’s message, the one through whom salvation comes, the one whose testimony you must accept to be saved. They’ve made Lee Man-hee necessary for salvation in ways that the Bible reserves for Christ alone.”

“They use Christian language—they talk about Jesus, they study the Gospels—but they appear to have redefined Jesus’s role,” Pastor Kim continues. “He’s no longer presented as sufficient. You need Lee Man-hee to understand Him, to access His truth, to receive salvation. This elevates a human leader to a position that Scripture reserves for Christ alone.”

Scripture Made Insufficient

“Christianity teaches that Scripture is God’s revealed word, sufficient for faith and practice, understandable through careful study,” Pastor Kim explains, referencing 2 Timothy 3:16-17. “The Bible is clear enough that ordinary believers, studying carefully with the Holy Spirit’s guidance, can understand God’s truth.”

“Shincheonji teaches that Scripture cannot be understood without Lee Man-hee’s interpretation,” he states. “They claim that the ‘opened scroll’ Lee Man-hee received is necessary to understand the Bible, that without his special revelation, Scripture remains sealed and mysterious.”

“This makes Scripture insufficient,” Pastor Kim emphasizes. “It places human authority—Lee Man-hee’s interpretation—above divine revelation. It suggests that God’s word isn’t actually clear or accessible; it requires a human mediator to unlock its meaning. This raises questions about the Protestant Reformation principle of Scripture’s clarity and accessibility.”

The Church Replaced with Organization

“Christianity teaches that the Church is the body of Christ, composed of all believers throughout history and across denominations,” Pastor Kim explains, citing Ephesians 4:4-6. “The Church is universal, not limited to one organization or group. All who genuinely trust in Christ are part of His Church.”

“Shincheonji teaches that they alone are the true church, that all other churches are ‘Babylon’ that must be destroyed,” he states. “They’ve replaced the universal Church with their specific organization, making salvation dependent on membership in their group.”

“This is cultic ecclesiology,” Pastor Kim emphasizes. “Many groups throughout history have done this—claimed that they alone are God’s true people, that everyone outside their organization is lost. It’s a way of controlling members and preventing them from recognizing that authentic Christianity exists outside their organization.”

The Holy Spirit’s Work Limited

“Christianity teaches that the Holy Spirit is the third person of the Trinity who indwells all believers,” Pastor Kim explains, referencing Romans 8:9. “Every Christian has the Holy Spirit, who guides, teaches, and empowers them.

The Spirit’s work isn’t limited to special individuals or organizations.”

“Shincheonji teaches that special revelation is given only to Lee Man-hee and through him to Shincheonji members,” he states.

“They’ve effectively limited the Holy Spirit’s work to one person and one organization, appearing to deny that the Spirit has been working throughout church history and continues to work in all genuine believers.”

Prophecy Arbitrarily Applied

“Christianity teaches that biblical prophecy was fulfilled in Christ and will be ultimately fulfilled at His return,” Pastor Kim explains, citing Hebrews 1:1-2. “We interpret prophecy carefully, recognizing its original context and avoiding arbitrary applications to contemporary events.”

“Shincheonji forces fulfillments of prophecy in the Tabernacle Temple events and Lee Man-hee’s ministry,” he states.

 “They appear to ignore the original context, the historical audience, the clear markers in the text. And when their predicted fulfillments don’t materialize, they quietly reinterpret the prophecies to fit different events.”

The Fundamental Concern

“These aren’t minor interpretive differences,” Pastor Kim emphasizes. “These are fundamental redefinitions of what Christianity is. You cannot redefine salvation, Christ, Scripture, the Church, and the Holy Spirit and still claim to teach Christianity. You’re teaching something else entirely—something that uses Christian vocabulary but has completely different meaning.”

Pastor Kwon, who taught these doctrines for years before leaving, confirms this assessment in his testimony (Chapter 14, Part 4): “When I received proper theological training after leaving Shincheonji, I realized how drastically we had departed from biblical Christianity. We used the same words—salvation, faith, church, prophecy—but we had redefined them so completely that we were teaching a different religion.”

“This is why dialogue with Shincheonji is so challenging,” Pastor Kim adds. “We use the same terminology but mean completely different things. When they say ‘salvation,’ they don’t mean what Christians mean. When they say ‘Jesus,’ they don’t mean what Christians mean. The vocabulary is Christian, but the content is not.”

Beyond the doctrinal concerns, multiple pastors identify the same problematic interpretive methods in Shincheonji’s approach to Scripture. Understanding these methods is crucial because they reveal how Shincheonji can claim biblical support for teachings that appear to contradict the Bible.

Arbitrary Allegorizing

“Shincheonji allegorizes virtually everything in Scripture,” Pastor Kim explains. “They claim that nothing means what it appears to mean—everything is symbolic, and only Lee Man-hee knows what the symbols represent.”

Examples of this arbitrary allegorizing:

• The 144,000 doesn’t mean 144,000 people from the tribes of Israel (as the text explicitly states in Revelation 7)—it means Shincheonji members
• The New Jerusalem doesn’t mean a future reality described in Revelation 21—it means Shincheonji’s organization
• The Beast doesn’t refer to a future antichrist figure—it refers to specific pastors who opposed the Tabernacle Temple
• The Two Witnesses don’t refer to future prophets—they refer to specific people in the Tabernacle Temple narrative

“The concern isn’t allegorical interpretation itself,” Pastor Kim clarifies. “The Bible does use symbolism, and some passages are clearly symbolic. The concern is that Shincheonji’s allegorizing appears completely arbitrary. There’s no consistent method, no way to verify their interpretations, no connection to the text’s original context. They simply declare that X means Y because Lee Man-hee says so.”

This arbitrary method allows Shincheonji to make Scripture say whatever they need it to say. When a prophecy doesn’t materialize as predicted, they can reinterpret it allegorically. When Scripture appears to contradict their teachings, they can claim it means something symbolic that supports them.

“There’s no accountability in this method,” Pastor Kim emphasizes. “If Lee Man-hee says a white horse means one thing today and something different tomorrow, members must accept both interpretations as correct. The meaning of Scripture becomes whatever Lee Man-hee needs it to be at any given moment.”

Ignoring Context

“Shincheonji systematically appears to ignore biblical context,” Pastor Kim continues. “They pull verses completely out of their historical, literary, and theological context and apply them to Lee Man-hee or Shincheonji.”

This includes ignoring:

Historical Context: When, where, why, and to whom a passage was written. “Revelation was written to first-century churches facing persecution under the Roman Empire,” Pastor Kim explains. “Understanding this historical context is crucial for proper interpretation. But Shincheonji appears to ignore this entirely and applies everything to 20th and 21st-century Korea.”

Literary Context: What comes before and after a verse, the flow of argument, the book’s overall message. “They’ll pull a single verse out of Revelation and apply it to Lee Man-hee, apparently ignoring what the surrounding verses say,” Pastor Kim states. “This is like reading one sentence from the middle of a novel and claiming to understand the whole story.”

Canonical Context: How a passage relates to the rest of Scripture, especially clear teachings elsewhere. “They’ll build entire doctrines on obscure symbolic passages in Revelation while apparently ignoring clear teaching in the Gospels or Epistles that contradicts their interpretation,” he explains. “Sound biblical interpretation lets clear passages interpret unclear ones, not the reverse.”

Genre: Treating all Scripture as if it’s the same type of literature, ignoring that apocalyptic literature uses different conventions than historical narrative or epistles. “Revelation is apocalyptic literature with specific conventions and symbolic language,” Pastor Kim states. “You can’t interpret it the same way you interpret the book of Acts. But Shincheonji appears to treat everything as if it’s a coded message about Lee Man-hee.”

“For example,” he explains, “they take Revelation 7’s description of 144,000 from the tribes of Israel and apply it to Shincheonji members in 21st-century Korea. They appear to ignore that Revelation was written to first-century churches, that the 144,000 are explicitly identified as coming from specific Israelite tribes listed by name, that the symbolism would have meant something specific to the original audience. They just lift the number out and apply it to themselves.”

Circular Reasoning

“Their entire interpretive system appears built on circular reasoning,” Pastor Kim states. “How do we know Lee Man-hee’s interpretation is correct? Because he’s the promised pastor who received the opened scroll. How do we know he’s the promised pastor who received the opened scroll? Because his interpretation proves it. There’s no external verification, no objective standard—just assertions that support each other.”

This circular reasoning appears throughout Shincheonji’s system:

• The Bible proves Lee Man-hee is the promised pastor → Lee Man-hee’s interpretation proves the Bible means what Shincheonji says → Therefore Lee Man-hee’s interpretation is correct
• Shincheonji is the true church → Therefore their interpretation must be correct → Their interpretation proves they’re the true church
• Lee Man-hee witnessed the fulfillment of Revelation → Therefore Revelation is about what he witnessed → His witness proves he’s the promised pastor

“There’s no way to break into this circle from outside,” Pastor Kim explains. “Every element supports every other element, but the whole system rests on unproven assumptions. It’s logically invalid, but members don’t recognize this because they’ve been taught to accept the assumptions without questioning them.”

“In legitimate biblical interpretation, you can verify conclusions through external evidence,” he continues. “You can check the original languages, consult historical sources, compare interpretations with other careful scholars. But with Shincheonji, no external verification appears possible. You either accept Lee Man-hee’s authority or you don’t. And if you don’t, they dismiss you as spiritually blind.”

Eisegesis Rather Than Exegesis

Pastor Kwon, with his experience teaching Shincheonji’s curriculum (detailed in Chapter 14, Part 4), identifies the fundamental concern: “Shincheonji practices eisegesis—reading meaning into the text—rather than exegesis—drawing meaning out of the text.”

“We started with predetermined conclusions,” he explains. “Lee Man-hee is the promised pastor. The Tabernacle Temple events fulfilled Revelation. Shincheonji is the 144,000. Then we searched Scripture for anything that could be interpreted to support these conclusions. We weren’t asking ‘What does this passage mean?’ We were asking ‘How can we make this passage support what we already believe?'”

“This is backwards,” he emphasizes. “Proper biblical interpretation starts with the text—its language, context, genre, original meaning—and carefully derives conclusions from that study. Shincheonji starts with conclusions and forces the text to support them. This isn’t interpretation; it’s manipulation.”

Pastor Kwon describes how this worked in practice: “When developing curriculum, we would be given the doctrinal point we needed to prove—for example, that Lee Man-hee is the promised pastor of Revelation 2-3. 

Then we’d search through Scripture looking for anything that could be twisted to support this. A verse about a faithful witness? That’s Lee Man-hee. A verse about someone who overcomes? That’s Lee Man-hee. A verse about receiving revelation? That’s Lee Man-hee.”

“We’d ignore verses that contradicted our interpretation,” he continues. “We’d allegorize away anything that didn’t fit. We’d pull verses out of context. Whatever it took to make the Bible say what we needed it to say. And we called this ‘revealed word’ and ‘correct understanding.'”

Cherry-Picking and Proof-Texting

“Shincheonji appears masterful at cherry-picking verses that seem to support their teachings while ignoring everything that contradicts them,” Pastor Kim states. “This is called proof-texting—using isolated verses as ‘proof’ without regard for their actual meaning in context.”

He provides examples:

“They’ll quote Revelation 10:11 about prophesying again about many peoples and nations, claiming this refers to Lee Man-hee’s mission. But they appear to ignore that this verse is addressed to John, the author of Revelation, in the first century. They ignore the literary context, the historical context, everything that would show this verse isn’t about Lee Man-hee.”

“They’ll quote Revelation 22:16 where Jesus says ‘I have sent my angel to give you this testimony for the churches,’ claiming the ‘angel’ is Lee Man-hee. But they appear to ignore that angels throughout Revelation are supernatural beings, not human messengers. They ignore that this verse is about authenticating the entire book of Revelation, not about a future human leader.”

“They’ll quote Matthew 24:45-47 about the faithful servant whom the master puts in charge, claiming this is Lee Man-hee. But they appear to ignore that this is a parable about readiness for Christ’s return, not a prophecy about a specific individual. They ignore that Jesus is teaching general principles about faithfulness, not predicting Lee Man-hee.”

“This cherry-picking allows them to claim biblical support while avoiding biblical accountability,” Pastor Kim explains. “They can point to verses and say ‘See, the Bible supports us!’ while ignoring the vast majority of Scripture that appears to contradict their teachings.”

Why This Method Raises Concerns

“This interpretive method can make the Bible say absolutely anything,” Pastor Kim warns. “And throughout history, many groups have used similar methods to justify their claims. It’s not unique to Shincheonji—it’s a common pattern among groups that claim special revelation or unique understanding.”

He provides examples from church history:

• Jehovah’s Witnesses use similar methods to deny the Trinity and Christ’s deity, cherry-picking verses that seem to support their view while ignoring clear teaching about Christ’s divinity
• Mormons use similar methods to claim the Book of Mormon is biblical, allegorizing Old Testament passages to refer to ancient America despite zero historical evidence
• Christian Science used similar methods to deny the reality of sin and sickness, spiritualizing away clear biblical teaching about human fallenness and physical suffering
• The Unification Church used similar methods to claim Sun Myung Moon was the messiah, reinterpreting prophecies about Christ’s return to refer to Moon’s birth in Korea
• Branch Davidians used similar methods to claim David Koresh was the final prophet, allegorizing Revelation to support his authority

“The method itself is a warning sign,” Pastor Kim states. “When a group claims that the Bible can only be understood through their leader’s special interpretation, when they allegorize everything arbitrarily, when they ignore context and use circular reasoning, when they cherry-pick verses and practice eisegesis rather than exegesis—these are warning signs that you may be dealing with manipulation, not legitimate biblical interpretation.”

“Legitimate biblical interpretation is verifiable,” he emphasizes. “Multiple scholars, studying the same passage carefully with attention to language, context, and genre, should reach similar conclusions about its basic meaning. There’s room for different applications and some interpretive differences, but the fundamental meaning should be clear through careful study.”

“With Shincheonji, no verification appears possible,” he continues. “Only Lee Man-hee can interpret correctly. Only those who complete their education program can understand. Only Shincheonji members have the truth. This isn’t interpretation—it’s indoctrination. It’s a closed system designed to prevent critical evaluation.”

Testing Interpretations Against Scripture

Pastor Kim offers practical guidance for testing any biblical interpretation:

“Ask these questions about any interpretation:

Can it be verified? Does the interpretation arise naturally from careful study of the text, or does it require accepting someone’s special authority?

Is it consistent? Does the interpretation remain stable, or does it change when predictions don’t materialize?

Does it respect context? Does the interpretation consider the passage’s historical, literary, and canonical context, or does it ignore context?

Is it falsifiable? Could any evidence prove the interpretation wrong, or is it constructed so that nothing can challenge it?

Does it align with clear teaching? Does the interpretation of unclear passages align with clear biblical teaching elsewhere, or does it contradict plain Scripture?

Is it humble? Does the interpreter acknowledge limitations and invite examination, or do they claim absolute authority and dismiss all questions?”

“Shincheonji’s interpretive method appears to fail every one of these tests,” Pastor Kim states. “And that should raise serious questions about whether their teachings are trustworthy.”

Pastor Kim’s years of counseling former Shincheonji members have taught him that recovery is possible—but it requires specific support and understanding. His guidance provides hope for those who have left and practical direction for those helping them.

Understanding the Recovery Process

“Recovery from Shincheonji isn’t instantaneous,” Pastor Kim explains. “Members have been psychologically conditioned, spiritually wounded, and socially isolated. Healing from this takes time, patience, and proper support.”

He identifies several stages former members typically experience:

Initial Crisis: “When someone first leaves, they’re often in crisis. They fear they’ve lost their salvation, they’re anxious about the ‘great tribulation,’ they’re confused about what to believe. They may experience panic symptoms, recurring nightmares, intrusive thoughts. This is normal—it’s the result of fear-based conditioning breaking down.”

Anger and Grief: “As they begin to recognize how they were manipulated, many former members experience intense anger—at Shincheonji leadership, at themselves for being deceived, sometimes at God for allowing it. They also grieve—for lost time, lost relationships, lost innocence. This anger and grief are healthy and necessary parts of healing.”

Reconstruction: “Eventually, former members begin rebuilding—their understanding of Christianity, their sense of identity, their social connections, their life direction. This reconstruction takes time and requires support, but it’s where real healing happens.”

Integration: “Finally, former members integrate their experience into their life story. They can acknowledge what happened without being defined by it. They can use their experience to help others. They’ve moved from victim to survivor to thriver.”

“Not everyone goes through these stages in order or at the same pace,” Pastor Kim clarifies. “But understanding this general pattern helps both former members and those supporting them know what to expect.”

Theological Recovery: Discovering Authentic Christianity

“One of the biggest challenges for former Shincheonji members is that they initially assume all Christianity operates like what they experienced,” Pastor Kim explains. “They think all churches are manipulative, all pastors are controlling, all Christian teaching is based on fear. Helping them discover authentic biblical Christianity requires patience and gentle guidance.”

Rebuild Understanding of Core Doctrines:

“Former members need to relearn what Christianity actually teaches,” Pastor Kim states. “This isn’t just correcting false information—it’s rebuilding their entire theological framework.”

Salvation by grace: “Help them understand that salvation is a free gift, not something earned through organizational membership or correct understanding. This is often revolutionary for former members who’ve lived under works-based salvation. 

They need to hear repeatedly that God’s love isn’t conditional on their performance, that they cannot lose salvation by leaving an organization, that Jesus’s work on the cross is sufficient.”

The sufficiency of Christ: “Help them see that Jesus Christ is fully sufficient—they don’t need a human mediator, special interpretation, or organizational membership to access God. Christ alone is enough. His sacrifice is complete. No human leader needs to be added to what He accomplished.”

The nature of the Church: “Help them understand that the Church is universal, composed of all believers, not limited to one organization. They need to see that authentic Christians exist in many denominations, that the Church has existed for 2,000 years before Shincheonji, that God’s people aren’t confined to one group in Korea.”

Teach Sound Biblical Interpretation: “This is crucial,” Pastor Kim emphasizes. “Former members need to learn how to read Scripture properly so they won’t be vulnerable to similar manipulation in the future.”

This includes:

Reading passages in context: “Teach them to always ask: Who wrote this? To whom? When? Why? What comes before and after? How does this fit in the book’s overall message? Context is the antidote to manipulation.”

Understanding different genres: “Help them recognize that the Bible contains different types of literature—history, poetry, prophecy, apocalyptic, epistles—and each requires appropriate interpretive methods. Revelation doesn’t interpret the same way as Romans.”

Recognizing the difference between clear teaching and symbolic language: “Some passages are straightforward; others use symbolism. Learning to distinguish between them prevents arbitrary allegorizing.”

Learning to verify interpretations: “Teach them that legitimate biblical interpretation can be verified through careful study. They should be able to check interpretations against the original languages, historical context, and what careful scholars throughout church history have concluded.”

Understanding that interpretation requires humility: “No one has perfect understanding. Legitimate interpreters acknowledge limitations, invite questions, and are willing to be corrected. Claims of absolute interpretive authority are warning signs.”

Emphasize Grace and Freedom: “Former members have been living under intense pressure—constant anxiety about whether they’re doing enough, understanding enough, being faithful enough,” Pastor Kim explains. “Helping them experience the freedom of grace is transformative.”

This means:

Emphasizing that God’s love isn’t conditional on performance: “They need to hear that God loves them as they are, not based on what they do or understand. His love doesn’t increase when they perform well or decrease when they struggle.”

Teaching that doubt and questions are normal: “In Shincheonji, doubt was dangerous and questions were discouraged. They need to learn that honest questions are part of healthy faith, that God isn’t threatened by their doubts, that wrestling with difficult issues is how faith matures.”

Showing that Christian community is based on mutual love, not hierarchical control: “They need to experience church where relationships are genuine, where people care for each other without ulterior motives, where community isn’t based on compliance with organizational demands.”

Demonstrating that spiritual growth happens through grace, not fear: “Growth comes from experiencing God’s love and responding to it, not from fear of punishment or loss of salvation. They need to see that authentic Christianity is motivated by love, not terror.”

Psychological Recovery: Healing from Spiritual Wounds

“Shincheonji’s system creates real psychological impact,” Pastor Kim states. “Former members often struggle with anxiety, depression, PTSD symptoms, difficulty trusting, challenges with authority. Professional counseling can be helpful, especially from counselors who understand spiritual abuse.”

Specific issues to address:

Fear and Anxiety: “Many former members struggle with persistent fear—of judgment, of having lost salvation, of the tribulation. This fear was deliberately instilled through Shincheonji’s teachings. Healing requires both theological correction—understanding that these fears are based on false teachings—and psychological support—learning to manage anxiety symptoms.”

“I encourage former members to recognize that their anxiety is a normal response to abnormal conditioning,” Pastor Kim explains. “They’re not weak or faithless for experiencing fear. Their nervous system was trained to respond with fear to certain triggers. Retraining takes time and often benefits from professional help.”

Shame and Self-Blame: “Many former members blame themselves for being deceived. They feel foolish, ashamed, angry at themselves. It’s important to help them understand that they were targeted because they were sincere, that the deception was sophisticated, that being deceived doesn’t mean they’re unintelligent or weak.”

“I tell them: You were deceived because you were seeking truth earnestly. Shincheonji targets people who are spiritually hungry, intellectually curious, and morally serious. These are good qualities. The problem wasn’t with you—it was with those who exploited your sincerity for their purposes.”

Difficulty Trusting: “After experiencing betrayal by a religious organization, many former members struggle to trust anyone—pastors, churches, even God. Rebuilding trust takes time and requires consistent, trustworthy behavior from those supporting them.”

“I don’t ask former members to trust me immediately,” Pastor Kim explains. “I earn trust slowly by being consistent, honest, and respectful of their boundaries. I encourage them to verify what I teach, to ask questions, to take their time. Trust can’t be demanded—it must be built.”

Identity Reconstruction: “Shincheonji becomes members’ entire identity—their purpose, their community, their understanding of who they are. When they leave, they often experience identity crisis. Helping them discover who they are apart from Shincheonji is crucial for recovery.”

“I help former members explore: Who were you before Shincheonji? What did you enjoy? What were your dreams? What are your gifts and interests? Reconnecting with their pre-Shincheonji self while also growing into a new, healthy identity is part of the healing process.”

Social Recovery: Rebuilding Community

“Former members have often lost their entire social network,” Pastor Kim explains. “Friends, sometimes family, their sense of community and belonging—all gone when they leave. Providing genuine Christian community is essential for recovery.”

What this looks like:

Unconditional Acceptance: “Former members need to experience community where love isn’t conditional on compliance, where they’re accepted even when they question or struggle, where relationships aren’t based on organizational membership.”

“This is often the first time they’ve experienced genuine Christian love,” Pastor Kim states. “In Shincheonji, relationships were conditional—love depended on loyalty to the organization. 

Experiencing unconditional acceptance is healing and shows them what authentic Christianity looks like.”

Patience with Process: “Recovery isn’t linear. Former members may struggle, doubt, get angry, pull away. They need community that stays consistent through this process rather than giving up on them.”

“I prepare churches that are receiving former members: This person may be challenging. They may question everything. They may test your love by pushing you away. They may struggle with authority. Be patient. Stay consistent. Keep loving them. This is what they need to heal.”

Connection with Others: “Connecting former members with others who’ve left similar groups can be incredibly healing. They realize they’re not alone, that others understand what they’ve experienced, that recovery is possible.”

“Support groups for former cult members provide validation and hope,” Pastor Kim explains. “Hearing others describe similar experiences helps former members realize they’re not imagining things, that what they experienced was real abuse, that their struggles are normal responses to abnormal situations.”

Practical Support: “Many former members need practical help—finding employment, rebuilding family relationships, developing social skills that atrophied during their time in Shincheonji. Providing this practical support demonstrates genuine care.”

“Shincheonji consumed members’ time, energy, and resources,” Pastor Kim states. “Many left careers, damaged family relationships, isolated themselves socially. Helping them rebuild practically—with job connections, financial advice, social opportunities—shows that the church cares about their whole life, not just their spiritual state.”

For Families: How to Help Your Loved One

Pastor Kim also offers specific guidance for families trying to help loved ones in or leaving Shincheonji:

Maintain Relationship: “The most important thing you can do is maintain relationship, even when your loved one pushes you away. Shincheonji teaches that families who oppose them are persecutors. If you cut off relationship, you confirm what they’ve been taught. If you maintain loving relationship despite disagreement, you provide evidence that contradicts Shincheonji’s narrative.”

“I tell families: Your loved one may say hurtful things. 

They may accuse you of persecuting them. They may distance themselves. Keep reaching out. Keep expressing love. Keep the door open. When they’re ready to leave, they need to know you’re still there.”

Educate Yourself: “Learn about Shincheonji’s teachings and methods. Understanding what your loved one has been taught helps you address specific issues rather than arguing generally. It also helps you recognize manipulation when it’s happening.”

“Families often focus on surface issues—why are you spending so much time at Bible study? Why are you being deceptive about where you’re going?—without understanding the deeper theological manipulation,” Pastor Kim explains. “Understanding Shincheonji’s doctrines helps you address root issues.”

Ask Questions Rather Than Confronting: “Direct confrontation often backfires because members have been conditioned to dismiss criticism. Instead, ask questions that help them think critically: ‘How do you know that interpretation is correct?’ ‘What evidence would change your mind?’ ‘Has Lee Man-hee ever been wrong about anything?’ Questions plant seeds that may grow later.”

“Questions are less threatening than accusations,” Pastor Kim states. “They invite your loved one to think rather than defend. Even if they can’t answer the questions now, the questions may create cognitive dissonance that eventually leads to examination.”

Connect with Support: “Don’t try to handle this alone. Connect with other families, with pastors who understand cults, with counselors who specialize in spiritual abuse. You need support too.”

“Families experience their own trauma—grief, anger, helplessness, guilt,” Pastor Kim explains. “Having support helps you process these emotions and maintain the emotional strength needed to support your loved one long-term.”

Be Patient: “Recovery takes time. Your loved one didn’t join Shincheonji overnight, and they won’t leave overnight. Plant seeds, maintain relationship, pray, and be patient.”

“I’ve seen families maintain loving contact for years before their loved one finally left,” Pastor Kim states. “That consistent love was crucial—it provided a safe place to return to when they were ready to leave. Don’t give up.”

For Churches: Creating Safe Spaces for Recovery

Pastor Kim also addresses how churches can better support former cult members:

Awareness and Education: “Churches need to be aware of Shincheonji’s infiltration methods and educate members about how to recognize manipulation. Prevention is easier than recovery.”

“Many churches have been infiltrated without realizing it,” Pastor Kim notes. “Teaching members to recognize deceptive recruitment—Bible studies that avoid mentioning their organization, teachers who claim special understanding of Revelation, pressure to attend additional classes—helps protect the congregation.”

Welcoming Environment: “Former cult members often feel judged or misunderstood in churches. Creating an environment where questions are welcomed, doubt is normal, and people can be honest about their struggles helps former members feel safe.”

“Churches sometimes expect former cult members to immediately integrate and function like mature Christians,” Pastor Kim explains. “But these individuals need space to question, struggle, and heal. A welcoming environment that accepts them where they are is crucial.”

Theological Depth: “One reason people are vulnerable to groups like Shincheonji is shallow biblical knowledge. Churches that provide solid biblical teaching and help members learn to study Scripture properly create immunity to manipulation.”

“If church members understand basic Christian doctrine and know how to interpret the Bible in context, they’re far less vulnerable to Shincheonji’s deception,” Pastor Kim states. “Theological education is preventative medicine.”

Patience with Process: “Former cult members may struggle with authority, question everything, have difficulty committing. Churches need to be patient with this process rather than expecting immediate integration.”

“I prepare pastors: This person may challenge your teaching. They may be suspicious of your motives. They may resist commitment. This isn’t rebellion—it’s recovery. They’re learning to think critically after years of accepting authority without question. Be patient and view their questions as healthy, not threatening.”

Specialized Support: “Consider partnering with cult counseling ministries or training some members to specifically support those recovering from spiritual abuse. This specialized support can make a significant difference.”

“Not every church member knows how to support former cult members effectively,” Pastor Kim explains. “Having trained individuals or partnerships with specialized ministries ensures that former members receive appropriate care.”

The Message of Hope

Pastor Kim concludes with a message of hope: “I’ve watched dozens of former Shincheonji members recover, discover authentic Christianity, rebuild their lives, and even use their experience to help others. Recovery is possible. Healing is real. There is life after Shincheonji—often a richer, deeper, more authentic life than before.”

“For those currently in Shincheonji who are beginning to have questions: your questions are valid. Your concerns are legitimate. There is a way out, and there are people ready to help you. You don’t have to stay in fear and confusion.”

“For families: don’t give up. Your love and patience matter more than you know. Keep praying, keep reaching out, keep hoping. Recovery is possible.”

“For churches: you have an opportunity to be part of healing and restoration. By creating safe spaces, providing sound teaching, and offering patient support, you can help former cult members discover the freedom and grace of authentic Christianity.”

The observations of multiple pastors—cult counselors who have worked with dozens of former members, pastors who have publicly examined Shincheonji’s teachings, former members who received proper theological training after leaving—all converge on the same conclusions:

Shincheonji systematically redefines core Christian doctrines while using Christian terminology, creating confusion about what they actually teach.

Their interpretive methods appear arbitrary and self-validating, allowing them to make Scripture say whatever they need it to say while claiming biblical authority.

Their system appears designed to create psychological dependency through fear-based motivation, information control, and dismissal of all examination as persecution.

They respond to examination with deflection rather than theological engagement, suggesting their teachings may not withstand scrutiny.

Recovery is possible with proper support, patient guidance, and authentic Christian community.

This isn’t a case of religious persecution, misunderstanding, or denominational rivalry. This is a consistent pattern recognized by multiple independent observers with different backgrounds, expertise, and perspectives:

• Cult counselors observe the psychological conditioning
• Theologians identify the doctrinal concerns
• Former members document the organizational deception
• Families witness the relational damage
• Scholars note the interpretive issues
• Pastors recognize the spiritual wounds

The evidence is documented. The pattern is consistent. The testimonies corroborate each other.

And perhaps most notably: Shincheonji has not substantively responded to these examinations. They deflect, they characterize critics personally, they dismiss—but they don’t engage. They don’t answer the questions. 

They don’t defend their teachings in open, verifiable debate. Pastor Oh Pyeong-ho’s fifteen-year-old challenge (Chapter 14, Part 5) remains unanswered. Pastor Jin’s theological examinations remain unaddressed. The documented contradictions remain unexplained.

The silence raises important questions.

For current members reading this: these aren’t personal attacks from people who oppose you or want to harm God’s work. These are concerns from people who have carefully studied Shincheonji—some from inside, some from outside—and have recognized patterns that raise serious questions. Their observations are consistent not because they’re coordinating opposition, but because they’re all examining the same evidence.

You have questions. Your questions are valid. There are answers—answers that Shincheonji leadership may not want you to hear. But the truth is available to those willing to examine it honestly.

As the Apostle Paul commended the Bereans for examining his teachings against Scripture (Acts 17:11), and as John instructed believers to “test the spirits to see whether they are from God” (1 John 4:1), you have not only the right but the responsibility to examine all teaching carefully—including Shincheonji’s.

The door to freedom is open. There are people ready to help you walk through it.

For families: Your love matters. Your patience matters. Your prayers matter. Don’t give up hope. Recovery is possible, and your consistent love provides a safe place for your loved one to return to when they’re ready.

For churches: You have an opportunity to be part of healing. By understanding Shincheonji’s methods, creating safe spaces for recovery, and offering patient support, you can help former members discover the freedom and grace of authentic biblical Christianity.

The pattern is clear. The evidence is documented. The witnesses are many. And most importantly—recovery, healing, and restoration are possible through the genuine grace of Jesus Christ, who said, “You will know the truth, and the truth will set you free” (John 8:32).