Before examining the specific doctrines of SCJ and WMSCOG, it is essential to understand the shamanistic and cultural roots that influence Korean religious movements. Korea has a long history of shamanism, which combines elements of Confucianism, Buddhism, and various folk religions. This shamanistic worldview emphasizes direct spiritual experiences, communication with spirits, and the existence of spiritual power in natural locations like mountains.

In Korean shamanism, mountains are considered particularly sacred places where the spiritual realm is more accessible. Mountain spirits are feared and revered, often more than Buddhist or other religious figures. This is evident in the Korean tradition where, when building a Buddhist temple, people first honor the mountain spirit by constructing a shrine called “Sanwangjeon” (mountain spirit shrine) before building the main temple. This reflects the deep-seated belief that mountain spirits must be appeased and honored.

This shamanistic background has significantly influenced Korean Christianity and particularly Korean cultic movements. Many Korean cult leaders have reported receiving their “revelations” while praying alone in mountains or caves. The combination of isolation, intense prayer or meditation, and the cultural expectation of spiritual experiences in mountain locations creates conditions where individuals may have vivid spiritual experiences—whether genuine demonic encounters, psychological phenomena, or deliberate fabrications.

The shamanistic emphasis on direct spiritual experience and communication with the divine has been absorbed into many Korean Christian movements, creating a hybrid spirituality that uses Christian terminology while maintaining shamanistic patterns. This helps explain why so many Korean cult leaders claim direct communication with God, special visions, and unique revelations—these claims resonate with the cultural expectation that truly spiritual people have direct access to the divine realm.

Both SCJ and WMSCOG, while using Christian language and biblical texts, operate within this broader cultural context where claims to special revelation and direct divine communication are more readily accepted than they might be in Western contexts. Understanding this background helps explain the proliferation of such movements in Korea and their particular characteristics.

For Further Exploration:

1. History of the Korean Cults Revealed – (SCJ, WMSCOG, JMS)
2. Exposing the True History of the Korean Cults (WMSCOG, Shincheonji, JMS)
3. The Evolution of Shincheonji: A Deep Dive into Korean Cult History (Part 3)
4. History of the Korean Cults – SEC

At the heart of both Shincheonji and WMSCOG lies the teaching that God’s revelation has been progressive throughout history, and that previous eras of Christianity were incomplete. Both movements teach that a new and final revelation has now been given through their respective leaders, which supersedes or completes all previous understanding of scripture.

This doctrine of progressive revelation has deep roots in Korean cultic theology. Baek Nam-joo, an earlier Korean religious leader, divided biblical history into three ages and taught that each age has a new savior. This three-age framework became a common pattern among Korean religious movements: the age of the Father (Old Testament), the age of the Son (New Testament/First Coming), and the age of the Holy Spirit (Second Coming/Current Era). Each age supposedly requires a new savior or messiah to complete what the previous age could not accomplish.

In WMSCOG theology, this is expressed through the teaching of the “age of the Father” (Old Testament), the “age of the Son” (New Testament/First Coming), and the “age of the Holy Spirit” (Second Coming/Current Era). They teach that in each age, God revealed Himself differently and gave different requirements for salvation. In the current age of the Holy Spirit, they teach that God has revealed Himself as both Father (Ahn Sahng-hong) and Mother (Zahng Gil-jah), and that recognizing and accepting both is essential for salvation.

In Shincheonji theology, this concept is similarly structured. The SCJ materials explain: “This is the transition from infancy to maturity. When Paul said ‘now,’ in our context, he meant the past. It was the time of prophecy. Because we only knew in part then, we were told to love each other… Paul then said ‘then,’ referring to the future time of fulfillment when we can be fully known. That is the time of actual reality – real people, real events, real places. That’s the era we’re in now.”

Both movements teach that there have been three major eras: the Old Testament era, the First Coming era, and the Second Coming era. Each era has its own “word and testimony.” The SCJ materials state: “At the first coming, two messengers were promised: the messenger who prepares the way and the messenger of the covenant. John the Baptist, who prepared the way, had a testimony… However, John’s testimony was not as great as Jesus’ testimony.”

Similarly, at the second coming, SCJ teaches there is a new John (Lee Man-hee) who has the complete word and testimony for this era. The teaching emphasizes that “the second coming word and testimony are very similar. There will be one who sees and hears the revelation’s fulfillment.” WMSCOG teaches comparably that Ahn Sahng-hong came as the Second Coming Christ to reveal new truth for this final age, particularly regarding the Passover, the Sabbath, and the existence of God the Mother.

Both movements effectively teach that two thousand years of Christian interpretation has been fundamentally incomplete or wrong, and that only now, through their leader, is the full and final truth being revealed. This creates a framework where traditional Christianity is viewed as spiritually immature or deceived, while their movement alone possesses the complete revelation necessary for salvation.

Both Shincheonji and WMSCOG place extraordinary emphasis on understanding biblical parables and hidden meanings in scripture. Both movements teach that the Bible is written in a coded language that requires special revelation to properly understand, and that their organization alone possesses the key to unlocking these mysteries.

The SCJ teaching materials extensively discuss how “the seed means the Word of God” and how various biblical symbols must be decoded to understand their true spiritual meaning. The introductory course states: “This parable contains more than just a moral lesson – it also has prophetic meaning. Many of Jesus’ parables contain prophecy.”

In SCJ doctrine, the emphasis on parables serves a specific theological purpose. The materials explain: “When God communicates prophecy to a prophet, He uses parables. This serves two purposes: to hide His secrets from the enemy and to fulfill prophecy. However, these parables must be opened, and the prophecies must be fulfilled.” This teaching creates a framework where Lee Man-hee becomes absolutely necessary for salvation, as he is presented as the only one who can open these sealed mysteries.

WMSCOG employs remarkably similar methodology in their Bible study approach. They teach extensively about “the secrets of the kingdom of heaven” that Jesus spoke about in Matthew 13:11: “The knowledge of the secrets of the kingdom of heaven has been given to you, but not to them.” WMSCOG interprets this to mean that there are hidden truths in the Bible that only their organization can reveal, particularly regarding the identity of God the Mother, the importance of the Passover, and the necessity of Sabbath observance.

Both movements teach that wheat and weeds growing together (Matthew 13:24-30) represent true believers and false believers within Christianity, and that only through their organization can one become the “good wheat” that will be harvested into God’s barn. The SCJ materials explain: “At harvest, they have opposite fates – the good wheat is gathered and saved, while the weeds are burned. Clearly, we don’t want to be like the weeds that get burned. The wheat represents the desirable outcome in this parable.”

WMSCOG similarly uses this parable to teach that most of Christianity represents the “weeds” sown by Satan, while only WMSCOG members are the true “wheat” that will be gathered into God’s kingdom. Both movements use parabolic interpretation to create an us-versus-them mentality, where their organization represents the true church and all other churches represent false Christianity or “Babylon.”

The emphasis on secret knowledge creates what scholars call “gnostic” tendencies—the belief that salvation comes through possessing special, hidden knowledge rather than through faith in Christ’s finished work alone. Both movements effectively teach that understanding their interpretation of biblical parables and symbols is essential for salvation, making their educational programs a prerequisite for entering God’s kingdom.

Both movements place enormous emphasis on the relationship between biblical prophecy and its physical fulfillment. This is perhaps one of the most striking similarities between SCJ and WMSCOG, as both organizations structure their entire theological framework around the concept that Old Testament prophecies were physically fulfilled at Jesus’s first coming, and that New Testament prophecies (particularly from Revelation) are being physically fulfilled now through their respective organizations.

SCJ teaching materials state clearly: “This verse emphasizes the importance of prophecy and fulfillment for faith. Without prophecy and its fulfillment, faith is difficult to attain and comprehend.” The materials quote John 14:29 repeatedly: “I have told you now before it happens, so that when it does happen you will believe.”

The teaching explains: “Jesus has just finished telling his disciples about his second coming and what they should expect upon his return. Jesus says, ‘I have to tell you these things now so that when these events take place, they will serve as evidence for those alive at the time when these words are fulfilled, so that they can believe.'” According to SCJ doctrine, all the events of Revelation have been physically fulfilled, and Lee Man-hee witnessed these fulfillments.

WMSCOG employs an identical prophetic framework. They teach extensively about how Old Testament prophecies about the Messiah were physically fulfilled in Jesus—for example, the prophecy in Isaiah 7:14 about a virgin giving birth was fulfilled in Matthew 1:23, and the prophecy in Micah 5:2 about the Messiah being born in Bethlehem was fulfilled in Matthew 2:1. They then extend this pattern to argue that just as these prophecies were physically fulfilled, so too are prophecies about God the Mother, the Passover, and the Second Coming Christ being physically fulfilled through their organization.

The SCJ materials explicitly teach this parallel: “So when I say the covenant, the common factor between Old Testament and New Testament are the covenant, right? And I said covenant is a promise… Here, when I say the covenant, it just means that he will send Jesus Christ. Of course, he will send the Messiah for the new covenant, but that is some sort of core of the gospel.”

Both movements create a theological framework where believing their leader’s testimony about seeing these physical fulfillments becomes equivalent to believing the gospel itself. This effectively makes their leader’s word equal in authority to scripture, as members are taught that rejecting their leader’s testimony is the same as rejecting God’s word.

One of the most dangerous similarities between SCJ and WMSCOG is their highly sophisticated and deceptive Bible study methodology. Both organizations have developed multi-level educational programs that gradually introduce members to increasingly distinctive doctrines, using a technique that appears biblical on the surface while systematically leading students away from orthodox Christianity.

The SCJ curriculum progresses through three levels: Introductory (Parables), Intermediate (Bible Logic), and Advanced (Revelation). Each level builds on the previous one, gradually introducing more distinctive SCJ doctrines. The materials show how the educational process works: “We’re here. We’ve made it to Revelation. And as we are about to study Revelation, we’re going to be going over some key things that we need to know and understand about this very important book.”

By the time students reach the Revelation course, they have already accepted the foundational premises that make SCJ’s interpretation of Revelation seem logical. The materials emphasize the importance of memorization: “Please strive to finish your test with a passing score of 90%. Many of you came close, and based on the grading of several tests, it’s evident that remembering references is challenging… Write them multiple times and quiz yourself frequently, and you’ll eventually grasp them.”

WMSCOG uses a remarkably similar progressive education system. Their Bible studies typically begin with seemingly orthodox topics like the importance of the Passover, the seventh-day Sabbath, or the nature of the soul. These initial studies appear biblically sound and often address topics that mainstream churches don’t emphasize, making students feel they are learning “hidden truths” that their churches failed to teach them.

As the studies progress, WMSCOG gradually introduces more distinctive doctrines. They might move from teaching about the Passover to teaching that only WMSCOG keeps the true Passover. From there, they introduce the concept that the Passover can only be restored by Christ Himself, leading to the conclusion that Ahn Sahng-hong must be Christ because he restored the Passover. Finally, they introduce the doctrine of God the Mother, using allegorical interpretations of passages like Galatians 4:26 (“the Jerusalem that is above is free, and she is our mother”) and Revelation 22:17 (“The Spirit and the bride say, ‘Come!'”).

Both organizations understand that people are more likely to accept unusual teachings if they are introduced gradually after establishing trust and after accepting foundational premises. This is why both SCJ and WMSCOG invest significant time—often 6 months to a year or more—in their educational programs before revealing their most distinctive doctrines.

A critical technique both organizations use is the “yes ladder” approach. They begin by asking questions that any Christian would answer “yes” to, gradually building agreement and trust. For example, an SCJ Bible study might begin:

“Do you believe the Bible is God’s word?” (Yes)
“Do you believe we should understand what the Bible teaches?” (Yes)
“Do you believe Jesus spoke in parables?” (Yes)
“Do you believe these parables have deeper meanings?” (Yes)
“Do you believe we need to understand these deeper meanings?” (Yes)

By the time they reach the distinctive SCJ doctrines, students have already said “yes” so many times that disagreeing feels like contradicting their own previous answers. WMSCOG uses the same technique, building from agreement about biblical authority to agreement about Sabbath observance to agreement about the Passover to agreement about God the Mother.

Both Shincheonji and WMSCOG teach about the 144,000 mentioned in Revelation 7 and Revelation 14, though they interpret this number differently. However, both movements use this teaching to create a sense of exclusivity and urgency among their members.

In Shincheonji doctrine, the 144,000 is one of the central promises and goals of the organization. The SCJ materials explain: “There is one who witnesses these events take place. As he observes the occurrences, he must testify to what he has seen. He witnesses the destruction and the betrayal. He then testifies to many peoples, nations, languages, and kings, urging them to leave Babylon and come to Zion. Those who actually depart – and not everyone will – gather on the mountain and became the 12 tribes.”

The teaching emphasizes that these 144,000 are literal people who must be sealed before the end comes. The materials state: “The twelve tribes—the 144,000 who receive God’s seal” are the first fruits, those born of the word of truth. This creates urgency in SCJ evangelism, as members believe they are participating in the literal fulfillment of Revelation 7.

In SCJ theology, the twelve tribes are not symbolic but represent actual organizational structures within Shincheonji. Each tribe has a tribal leader, and members are assigned to specific tribes. Members who complete the educational program and pass the final examination are “sealed” as part of one of the twelve tribes, becoming part of the 144,000.

WMSCOG interprets the 144,000 differently but with similar exclusivity. While they don’t necessarily teach that only 144,000 people will be saved, they do teach that the 144,000 represents a specific group with special characteristics—those who keep God’s commandments (including the Sabbath and Passover) and who have the seal of God (knowledge of God the Father and God the Mother). In practice, this means that only WMSCOG members can be part of the 144,000, as only they possess the “seal” of knowing God the Mother.

Both movements teach that being part of the 144,000 or being sealed requires completing their educational program and remaining faithful to their organization. Both create organizational structures that mirror biblical imagery—SCJ with its twelve tribes and tribal leaders, WMSCOG with its emphasis on the “Bride” (God the Mother) and the “children of God” who recognize their Heavenly Mother.

The teaching about the 144,000 serves multiple purposes in both movements. First, it creates a sense of elite status among members, who believe they are part of a specially chosen group. Second, it generates urgency in evangelism, as members believe they are helping to complete the number of the sealed before the end comes. Third, it provides a framework for organizational structure and hierarchy, with leaders positioned as those who help others achieve sealing or recognition as part of the 144,000.

A crucial teaching shared by both movements is the call to “come out of Babylon” and separate from traditional Christianity. Both SCJ and WMSCOG teach that mainstream Christian churches represent spiritual Babylon—the false religious system that must be abandoned in order to receive salvation.

In SCJ theology, Babylon represents all of traditional Christianity, while Zion represents the Shincheonji organization. The materials state: “He then testifies to many peoples, nations, languages, and kings, urging them to leave Babylon and come to Zion. Those who actually depart – and not everyone will – gather on the mountain and became the 12 tribes. Again, not everyone will make this journey.”

This teaching creates a stark division between SCJ and all other churches. The materials warn: “Many will be unable to let go of their thoughts and will remain in the field. This will happen to numerous people. Don’t let it be you. Come out.” The SCJ materials emphasize urgency: “There is no time to wait. We cannot rest on our laurels or take it easy. It’s time to act.”

WMSCOG employs nearly identical language and theology. They teach extensively from Revelation 18:4: “Come out of her, my people, so that you will not share in her sins, so that you will not receive any of her plagues.” They interpret “her” to mean all Christian denominations that don’t keep the Sabbath, observe the Passover according to WMSCOG’s method, or recognize God the Mother. Members are taught that remaining in traditional churches means remaining in spiritual Babylon and facing God’s judgment.

Both movements teach that traditional churches are not simply mistaken or incomplete in their understanding—they are actively part of Satan’s deceptive system. This creates intense psychological pressure on members to completely separate from their previous churches, and often from family members and friends who refuse to join their movement.

The “come out of Babylon” teaching serves several functions in both movements:

1. It justifies the organization’s separation from mainstream Christianity and explains why their teachings differ so dramatically from orthodox Christian doctrine.
2. It creates an us-versus-them mentality that strengthens group cohesion and member commitment.
3. It provides a theological framework for members to cut ties with family, friends, and previous church communities who question or oppose their involvement.
4. It reframes criticism and opposition as persecution from “Babylon,” which actually validates the movement’s claims to be the true church.
5. It creates urgency in evangelism, as members believe they are rescuing people from Babylon before judgment falls.

Both movements teach that the separation from Babylon is not optional but essential for salvation. Members who maintain connections with traditional churches or who express doubts about leaving are often pressured with warnings about sharing in Babylon’s sins and receiving her plagues.

Both movements have developed elaborate teachings about what constitutes true Christianity versus false Christianity, effectively reversing the traditional understanding of orthodoxy and heresy. In both SCJ and WMSCOG theology, mainstream Christianity is labeled as heresy or cult, while their own movement is presented as true orthodoxy.

The SCJ intermediate level materials contain extensive teaching on “Orthodoxy and Heresy,” where orthodoxy is defined as “God, God’s kingdom of 12 Tribes” and heresy or cult is defined as “Devil, Devil’s kingdom of Babylon.” The materials explain: “Orthodoxy, in essence, signifies the true group or the truth itself. On the other hand, heresy refers to the false group or lies. These definitions will serve as the foundation for our discussion today.”

This binary worldview divides all of Christianity into two camps: those who accept SCJ teaching (orthodoxy) and everyone else (heresy/Babylon). SCJ teaching emphasizes that “the world’s standard” for determining truth is inadequate. The materials list various worldly standards people use: “themselves (thoughts, heart, gut), mainstream (popular), size (community), money/power/influence, and traditions (culture).” All of these are rejected in favor of “the Word of God” as interpreted exclusively through Lee Man-hee’s revelation.

WMSCOG employs identical rhetoric and reasoning. They teach that denominational Christianity has become corrupted Babylon because it abandoned God’s commandments (particularly Sabbath and Passover observance) and failed to recognize God the Mother. They argue that size, tradition, and popularity are not indicators of truth—in fact, they teach that the true church will always be persecuted and misunderstood by the majority, just as Jesus was rejected by the religious establishment of His day.

Both movements teach that theological seminaries, denominational structures, and traditional church leadership are all part of the fallen religious system. Both argue that these institutions have been teaching false doctrines for centuries, leading billions of people astray. Both claim that only their organization has recovered the true apostolic faith and biblical understanding.

This teaching creates a closed system of interpretation where any criticism of the movement can be dismissed as coming from “Babylon” or from those who don’t understand the “opened word” (SCJ) or the “secrets of the kingdom of heaven” (WMSCOG). When family members, pastors, or cult awareness organizations warn about these groups, members are trained to view this opposition as confirmation of their movement’s authenticity—after all, Jesus said His followers would be persecuted, and Satan would naturally oppose the true church.

Both movements also teach that the standard Christian doctrines they reject (such as the Trinity in WMSCOG’s case, or the sufficiency of Christ’s atonement without additional revelation in SCJ’s case) are actually the result of corruption that entered Christianity centuries ago. This allows them to position themselves as restoring original Christianity rather than inventing new doctrines.

Ironically, both movements teach extensively about “testing the spirits” and discerning true from false teaching, while using this teaching to validate their own organization and condemn all others. Both cite 1 John 4:1 (“Dear friends, do not believe every spirit, but test the spirits to see whether they are from God, because many false prophets have gone out into the world”) as justification for their discernment teachings.

The SCJ materials state: “Dear friends, what course of action should we take? It is crucial not to believe every spirit blindly, but instead, we must test the spirits to determine whether they truly originate from God.” The teaching explains the process: “Testing the spirits means examining the words that a spirit is speaking. We cannot see spirits with our physical eyes, but we can hear them. So, when we listen to someone, we should be listening for the spirit within them based on what they say.”

However, the materials then provide a framework where SCJ teaching automatically passes this test while all other teaching fails. The instruction states: “It’s important to be discerning when listening to teachings, even if they sound good on the surface. For example, the idea of ‘once saved, always saved’ may seem appealing, but it doesn’t align with the full counsel of Scripture.”

WMSCOG uses identical methodology. They teach members to test all teaching against scripture, but they provide a hermeneutical framework where only WMSCOG’s interpretation of scripture is considered valid. For example, they teach that any church that doesn’t observe the seventh-day Sabbath has failed the test of 1 John 4:1, because keeping God’s commandments is evidence of knowing God (1 John 2:3-4). Since they define “God’s commandments” to include Sabbath observance, any church that worships on Sunday automatically fails their test.

Similarly, WMSCOG teaches that any church that doesn’t recognize God the Mother has failed to understand the Spirit and the Bride in Revelation 22:17, and therefore cannot be teaching by God’s Spirit. They use 1 John 4:2-3 (“This is how you can recognize the Spirit of God: Every spirit that acknowledges that Jesus Christ has come in the flesh is from God, but every spirit that does not acknowledge Jesus is not from God”) to argue that just as acknowledging Jesus’s first coming in the flesh was the test in John’s day, acknowledging God the Mother’s coming in the flesh is the test in our day.

Both movements create a closed epistemological system where their doctrine becomes the standard by which all other doctrine is judged. Members are taught to be “discerning” and to “test the spirits,” but in practice, this means rejecting anything that contradicts their organization’s teaching. This creates a form of intellectual isolation where members believe they are being discerning and biblically grounded, when in reality they are trapped in a system that prevents genuine critical examination of their own beliefs.

They teach that just as physical birth requires both a father and a mother, spiritual birth requires both God the Father (Ahn Sahng-hong) and God the Mother (Zahng Gil-jah). They use this analogy extensively, arguing that it’s “common sense” that you need both parents for birth, and therefore you need both Father God and Mother God for spiritual birth. This makes recognizing and accepting God the Mother absolutely essential for salvation in their theology.

Both movements effectively teach that being born again requires joining their specific organization and accepting their leader’s interpretation of scripture. Both use the language of seed, birth, and spiritual regeneration to describe what happens when someone completes their educational program and commits to their organization. Both teach that those who reject their message or leave their organization have either never been truly born again or have lost their salvation.

This teaching creates several problems. First, it makes salvation dependent on intellectual understanding of complex theological systems rather than on simple faith in Christ. Second, it makes the organization’s educational program the means of grace rather than the Holy Spirit’s work. Third, it creates fear and control, as members worry that leaving the organization means losing their spiritual birth and salvation.

Central to both movements is the teaching about spiritual birth or rebirth through receiving the word. Both SCJ and WMSCOG place enormous emphasis on being “born again” through their specific understanding and teaching of scripture, effectively making their educational programs the means of spiritual regeneration.

SCJ materials extensively discuss how “the seed is the word of God” and how believers must be “born again, not of perishable seed, but of imperishable, through the living and enduring word of God” (1 Peter 1:23). The teaching explains: “Jesus sowed the word. And those born of his word become his children. This makes sense.”

However, in SCJ theology, this spiritual birth specifically occurs through receiving Lee Man-hee’s teaching of the opened word. The materials state: “He chose to give us birth through the word of truth, that we might be a kind of firstfruits of all he created.” The emphasis on being “firstfruits” creates a sense of elite status among SCJ members. They believe they are the first and best of God’s harvest in the last days.

The materials explain the difference between wheat and weeds: “Wheat tends to grow tall and develop heavy seed heads that begin to bow, very humble plants. However, weeds are quite different, aren’t they? Weeds do not contain good seeds.” The implication is clear: those born of SCJ’s teaching are wheat (good seed), while those in traditional churches are weeds (bad seed).

WMSCOG employs remarkably similar theology regarding spiritual birth. They teach extensively from John 3:3-5, where Jesus tells Nicodemus, “Very truly I tell you, no one can see the kingdom of God unless they are born again… no one can enter the kingdom of God unless they are born of water and the Spirit.” WMSCOG interprets being “born of water and the Spirit” to mean being baptized in WMSCOG (water) and receiving WMSCOG’s teaching about God the Mother (Spirit).

While SCJ and WMSCOG differ in their specific emphasis on ritual observances, both movements teach a distorted understanding of the New Covenant that makes salvation dependent on specific practices or knowledge unique to their organization.

WMSCOG places enormous emphasis on observing the Passover according to their specific method, keeping the seventh-day Sabbath, and observing various biblical feasts. They teach that Ahn Sahng-hong came as the Second Coming Christ specifically to restore the “New Covenant Passover” that had been lost when Christianity abandoned its observance in the early centuries. They argue that only by keeping the Passover according to WMSCOG’s method can one receive eternal life, citing John 6:53-54: “Very truly I tell you, unless you eat the flesh of the Son of Man and drink his blood, you have no life in you. Whoever eats my flesh and drinks my blood has eternal life, and I will raise them up at the last day.”

WMSCOG interprets “eating Jesus’s flesh and drinking His blood” to mean participating in their Passover ceremony, which they observe annually according to the lunar calendar. They teach that this Passover ceremony is the only way to receive the promise of eternal life, making their ritual observance essential for salvation.

While SCJ doesn’t emphasize ritual observances like Sabbath or Passover in the same way WMSCOG does, they have a parallel teaching about the New Covenant. The SCJ materials discuss the concept of covenant extensively: “So when I say the covenant, the common factor between Old Testament and New Testament are the covenant, right? And I said covenant is a promise, but covenant and promise is a different concept in the Bible.”

The materials explain that “covenant is from God, even though other side break the covenant, God sincerely keeps his promise to the end… Here, when I say the covenant, it just means that he will send Jesus Christ. Of course, he will send the Messiah for the new covenant, but that is some sort of core of the gospel.”

However, SCJ then teaches that the New Covenant is not simply Christ’s death and resurrection, but includes the promise that Jesus will return and reveal the fulfillment of Revelation through a promised pastor. The materials state: “New covenant is the covenant that Old Covenant cannot achieve. That’s only through the blood of Jesus on the cross, the redemption, right? So when you say Jesus will return, we think that that’s the promise and that’s the covenant or that’s the new covenant. But no way. New covenant is the covenant that God has done through the death of Jesus, death and the redemption of Jesus.”

Yet despite this seemingly orthodox statement, SCJ then teaches that understanding and believing Lee Man-hee’s testimony about the fulfillment of Revelation is essential for salvation in this era. This effectively adds a requirement to the New Covenant—not ritual observance like WMSCOG, but intellectual acceptance of SCJ’s prophetic interpretation.

Both movements, in different ways, teach that Christ’s work on the cross, while necessary, is not sufficient for salvation without also accepting their organization’s specific teaching or practices. WMSCOG adds ritual requirements (Passover, Sabbath, recognition of God the Mother), while SCJ adds revelatory requirements (believing Lee Man-hee’s testimony about Revelation’s fulfillment, being sealed in the twelve tribes). Both effectively teach a gospel of “Jesus plus”—Jesus plus our organization’s special knowledge or practices.

One of the most troubling similarities between SCJ and WMSCOG is their use of deceptive recruitment tactics. Both organizations have been documented using front groups, hiding their true identity, and gradually revealing their distinctive doctrines only after establishing trust and commitment from potential recruits.

WMSCOG has been known to approach people on college campuses or in public places, initially inviting them to “Bible study” without revealing their organizational affiliation. They might introduce themselves as being from a “Church of God” or simply as Christians wanting to study the Bible together. Only after several studies do they reveal that they are from the World Mission Society Church of God, and even then, they typically wait many more studies before introducing the doctrine of God the Mother.

This progressive revelation of identity and doctrine is intentional and systematic. WMSCOG members are trained to build relationships and trust before revealing the more controversial aspects of their theology. They understand that if they immediately told someone, “We believe a Korean woman is God the Mother and you must worship her to be saved,” most people would immediately reject them. So instead, they begin with seemingly biblical topics and gradually lead people to their conclusions.

SCJ employs even more sophisticated deception tactics. They have been documented operating numerous front organizations with names that don’t reveal any connection to Shincheonji. These include:

• Zion Mission Center
• Mannam Volunteer Association
• Various “Bible study” groups that claim to be non-denominational
• Online Bible study programs that don’t initially disclose SCJ affiliation

SCJ recruiters are often instructed not to reveal their connection to Shincheonji until students have completed significant portions of the educational program. They might introduce themselves as being from a “Bible study group” or a “Christian education center” without mentioning Shincheonji. The rationale given to members is that people have “prejudice” against Shincheonji due to “persecution” and “lies” spread by Satan through traditional churches, so it’s necessary to teach them the truth first before revealing the organizational identity.

This deception extends to the educational materials themselves. The SCJ curriculum is carefully designed to appear biblical and orthodox in the early stages, gradually introducing more distinctive doctrines as students progress. By the time students learn about Lee Man-hee’s role as the promised pastor who has witnessed the fulfillment of all Revelation prophecies, they have already invested months in the program and accepted numerous foundational premises that make this conclusion seem logical.

Both movements justify their deceptive practices by arguing that they are protecting people from prejudice and allowing them to judge the teaching on its own merits rather than being influenced by negative reports about the organization. However, this rationalization ignores the fundamental ethical problem: people have a right to informed consent about what organization they are joining and what beliefs they are being asked to accept.

The deception also violates biblical principles of honesty and transparency. While both movements claim to follow the Bible strictly, their recruitment practices contradict passages like Ephesians 4:25 (“Therefore each of you must put off falsehood and speak truthfully to your neighbor”) and 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”).

Both movements teach that persecution and opposition from mainstream Christianity actually validates their claims to be the true church. This teaching serves to inoculate members against criticism and makes them more resistant to efforts by family members, pastors, or cult awareness organizations to help them leave.

The SCJ materials state: “Why should we rejoice when we receive persecution? It is because of the things that will happen in the days to come. We must endure and persevere.” This teaching serves multiple purposes. First, it prepares members to expect opposition from family, friends, and traditional churches. Second, it reframes criticism and opposition as validation of SCJ’s authenticity. Third, it creates a persecution complex that strengthens group cohesion and member commitment.

The materials emphasize: “Among these things is the fulfilment of Revelation. All the prophecies that God has prophesied will be fulfilled in the days to come. We must endure and persevere.” This connects the experience of persecution with the fulfillment of end-times prophecy, making members feel they are participating in biblical events.

WMSCOG uses remarkably similar teaching about persecution. They frequently cite Matthew 5:10-12: “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.”

WMSCOG teaches that opposition from family members who don’t understand, criticism from pastors who feel threatened, and warnings from cult awareness organizations are all forms of persecution that prove they are the true church. They argue that Jesus was persecuted by the religious establishment of His day, and that true Christians will always be persecuted by the false religious establishment of their day.

Both movements teach that the intensity of opposition is proportional to the truth of their message—the more they are opposed, the more it proves they must be teaching the truth. This creates a psychological trap where any evidence against the movement is reinterpreted as evidence for the movement. If mainstream churches accept and approve of you, it means you’re part of Babylon; if they oppose and warn against you, it means you’re the true church being persecuted.

This teaching makes it extremely difficult for family members and friends to help loved ones who have joined these movements. Any expression of concern is interpreted as persecution. Any presentation of evidence against the movement is seen as Satan’s attack. Any appeal to leave is viewed as an attempt to pull them back into Babylon.

Perhaps the most significant similarity between Shincheonji and WMSCOG is their teaching about exclusive salvation—the belief that salvation is only available through their specific organization and that all other Christians, no matter how sincere their faith in Christ, are not saved.

The SCJ materials make this clear: “To be gathered into God’s kingdom, we must be born of the right seed – God’s Word” as interpreted and taught by Lee Man-hee. The teaching explains: “If we want to be gathered as God’s children at the end times, we must be born of His seed and gathered in His barn. God’s children are those who are born of His seed and destined to be gathered when He returns.”

However, in SCJ theology, being born of God’s seed specifically means being taught the “opened word” through Shincheonji’s education program. The materials state explicitly: “Our Hope: To believe and keep the fulfillment (Rv 1:3, Jn 14:29).” This means believing Lee Man-hee’s testimony about the fulfillment of Revelation. The teaching emphasizes: “Let’s strive to be those who believe and keep the words of Revelation’s fulfillment.”

WMSCOG is equally explicit about exclusive salvation. They teach that salvation requires:

1. Believing in Ahn Sahng-hong as the Second Coming Christ (God the Father)
2. Believing in Zahng Gil-jah as God the Mother (the Holy Spirit/Bride)
3. Keeping the Sabbath (Saturday worship)
4. Observing the Passover according to WMSCOG’s method
5. Being baptized in WMSCOG
6. Remaining faithful to WMSCOG until death

They teach that no matter how much someone believes in Jesus, reads the Bible, prays, or lives a godly life, if they don’t meet these requirements—particularly recognizing God the Mother—they cannot be saved. They frequently cite John 6:53: “Very truly I tell you, unless you eat the flesh of the Son of Man and drink his blood, you have no life in you,” interpreting this to mean that without participating in WMSCOG’s Passover ceremony, no one has spiritual life.

Both movements create a spiritual elitism where members view themselves as the only true Christians in the world. Both teach that the billions of Christians throughout history who didn’t have access to their organization’s teaching are not saved. Both effectively teach that Jesus’s sacrifice on the cross is insufficient for salvation without also accepting their leader’s special revelation and joining their organization.

This teaching has devastating practical consequences. Members often become spiritually arrogant, viewing their family members, former pastors, and Christian friends as spiritually blind or deceived. The teaching creates division in families, as members believe their loved ones are headed for hell unless they join the organization. It also creates tremendous guilt and pressure, as members feel responsible for “saving” everyone they know by recruiting them into the movement.

Both movements teach that previously sealed or hidden truths in scripture have now been opened or revealed through their organization. This teaching allows them to claim they are not contradicting scripture, but rather revealing its true meaning that has been hidden until now.

SCJ places enormous emphasis on the “opened book” or scroll mentioned in Revelation 10. The materials explain: “The revealed book from heaven” is central to understanding the end times. According to SCJ doctrine, the scroll that was sealed throughout history has now been opened, and Lee Man-hee is the one who ate this scroll (Revelation 10:9-10) and can now reveal its contents.

The materials explain: “In this class, we hope to understand the difference between personal prophecies, which we may have received before encountering the open word, and Biblical prophecies. We must consider which prophecies should take precedence.” This teaching effectively subordinates all previous biblical interpretation and even personal spiritual experiences to Lee Man-hee’s “opened word.”

The materials state: “I received many personal prophecies in Babylon about my future, but when I studied Revelation’s fulfillment, I set those aside. I couldn’t confirm their origin, unlike the Biblical prophecies from the written word.” This creates a framework where SCJ’s interpretation becomes the ultimate authority, superseding personal spiritual experiences, traditional interpretation, and even the guidance of the Holy Spirit in individual believers’ lives.

WMSCOG employs similar language about revealed mysteries and opened secrets. They teach extensively about “the secrets of the kingdom of heaven” (Matthew 13:11) and argue that these secrets have now been revealed through Ahn Sahng-hong’s teaching. The primary “secret” they claim has been revealed is the existence and identity of God the Mother.

They argue that God the Mother was hidden in the Old Testament and even in Jesus’s teaching, but has now been revealed in these last days. They use passages like Proverbs 30:4 (“What is his name, and what is the name of his son? Surely you know!”) to argue that God has a son, and then ask, “If God has a son, doesn’t that mean God has a wife?” They interpret Galatians 4:26 (“But the Jerusalem that is above is free, and she is our mother”) as revealing that God has a feminine aspect or that there is a Heavenly Mother.

Both movements use the concept of “opened” or “revealed” truth to explain why their teachings differ so dramatically from two thousand years of Christian interpretation. They argue that they are not inventing new doctrines but revealing truths that were always in scripture but hidden until now. This allows them to claim biblical authority while teaching things that clearly contradict orthodox Christian theology.

The danger of this teaching is that it makes scripture infinitely malleable. If any passage can have a “hidden meaning” that contradicts its plain sense, and if this hidden meaning can only be understood through one organization’s interpretation, then scripture effectively loses its objective meaning. The Bible becomes whatever the organization’s leader says it means, and members have no way to verify or challenge these interpretations using normal principles of biblical interpretation.

Both SCJ and WMSCOG have developed hierarchical organizational structures that concentrate power in the hands of their top leadership while creating multiple levels of authority that control members’ lives and thinking.

In Shincheonji, the organizational structure mirrors their interpretation of Revelation. At the top is Lee Man-hee, who is considered the promised pastor and the one who overcomes. Below him are the twelve tribe leaders, each overseeing one of the twelve tribes. Each tribe is further divided into smaller groups with various levels of leadership. Members are assigned to specific tribes and are expected to follow the authority structure within their tribe.

The SCJ materials emphasize the importance of this structure: “The twelve tribes—the 144,000 who receive God’s seal” are organized under this leadership. Members who complete the educational program and pass the final examination are “sealed” as part of one of the twelve tribes. This sealing is not just a spiritual concept but has practical organizational implications—it determines which tribe you belong to, who your leaders are, and what your responsibilities within the organization will be.

WMSCOG has a similar hierarchical structure, though organized differently. At the top is “God the Mother” (Zahng Gil-jah), who is considered the physical manifestation of the Holy Spirit and the ultimate authority in the organization. Below her are various levels of pastors, deacons, and other leaders. The organization operates churches in numerous countries, each with its own leadership structure that reports up through the hierarchy.

In WMSCOG, “Mother” is treated with extreme reverence. Members are taught that she is literally God in the flesh, and her words and decisions are considered infallible. Services often include songs of worship directed to “Mother,” and members are expected to show complete obedience to her and to the leaders who represent her authority.

Both organizations use their hierarchical structures to maintain control over members’ lives. Members are expected to:

1. Attend multiple meetings and Bible studies each week
2. Participate in evangelism activities regularly
3. Submit to the authority of their leaders
4. Report their activities and progress to leaders
5. Seek permission from leaders for major life decisions
6. Contribute financially to the organization
7. Prioritize organizational activities over family, work, and personal interests

Both organizations also use their educational programs as a form of control. In SCJ, members must pass tests with a 90% or higher score to progress through the levels and eventually be sealed. This creates pressure to memorize and internalize the organization’s teaching. In WMSCOG, members are expected to continue attending Bible studies even after joining, constantly reinforcing the organization’s doctrines.

The hierarchical structure in both movements creates an environment where questioning leadership or doctrine is extremely difficult. Members who express doubts are often counseled by leaders, pressured to submit to organizational authority, or warned that their doubts come from Satan. The structure also creates competition and status-seeking, as members strive to advance within the organization and gain recognition from leadership.

Both SCJ and WMSCOG have devastating impacts on families and relationships. The exclusive salvation teaching, combined with the demand for total commitment to the organization, often results in members distancing themselves from or completely cutting off family members and friends who don’t join the movement.

Members of both organizations are taught that their primary family is their spiritual family—their fellow members. They are encouraged to spend most of their time with other members, attending multiple meetings and activities each week. This leaves little time for maintaining relationships with family members and friends outside the organization.

Both movements teach that family members who oppose their involvement are either deceived by Satan or are part of “Babylon” trying to pull them away from the truth. Members are often counseled to limit contact with family members who are critical of the organization, or to view these family relationships as opportunities for evangelism rather than genuine mutual relationships.

The SCJ materials emphasize urgency and total commitment: “There is no time to wait. We cannot rest on our laurels or take it easy. It’s time to act.” This creates pressure to prioritize organizational activities over family obligations. Members often miss family gatherings, holidays, and important events because of organizational commitments.

WMSCOG similarly teaches that members must be willing to sacrifice family relationships for the sake of the gospel. They cite Luke 14:26: “If anyone comes to me and does not hate father and mother, wife and children, brothers and sisters—yes, even their own life—such a person cannot be my disciple.” They interpret this to mean that following God the Mother must take absolute priority over all family relationships.

Both organizations have been accused of breaking up families, causing divorces, and creating estrangement between parents and children. Former members often describe how they neglected their children, damaged their marriages, or cut off contact with parents while involved in these movements. The psychological damage can take years to heal, even after leaving the organization.

The impact on families is particularly tragic because both movements claim to be following biblical principles and promoting godly living. In reality, they violate the biblical commands to honor parents (Exodus 20:12), to provide for one’s family (1 Timothy 5:8), and to love one another (John 13:34-35). The organizations’ demands for total commitment override these biblical principles, causing immense suffering for families.

To fully understand the similarities between SCJ and WMSCOG, it is crucial to recognize their common theological ancestor: Kim Baek-moon and his book “The Fundamental Principles of Christianity.” Kim Baek-moon was a former Presbyterian elder who established the Israel Monastery near Seoul in 1946. He observed that many Korean cult leaders emerged quickly but then disappeared within three to five years, and he concluded this was because they lacked solid doctrine.

Kim Baek-moon set out to create a comprehensive theological system by collecting and combining teachings from various Korean cult leaders into one grand volume. His book reinterpreted the entire Bible as a story of humanity’s fall and restoration of a pure bloodline. He claimed that the fall of Adam and Eve was a sexual fall, and that redemption would come through restoring the divine bloodline—not by faith in Christ’s atonement on the cross, but through a new Messiah who would appear in Korea.

Kim Baek-moon divided history into three ages: the age of the Father, the age of the Son, and the age of the Holy Spirit. He taught that a new Messiah would complete what Jesus could not finish—the forgiveness of sin. In other words, the Messiah of the last days would be a person who embodies the spirit of Christ.

This theological framework became the blueprint for numerous Korean cultic movements. The Unification Church’s “Divine Principle” is essentially a copy of Kim Baek-moon’s book, adopting his bloodline restoration theology wholesale. Both SCJ and WMSCOG, while not directly copying Kim’s book, operate within the same theological framework he established: three ages of salvation history, a new messiah for the final age, and the insufficiency of Christ’s work on the cross.

Understanding this common root helps explain why SCJ and WMSCOG share so many similarities despite being separate organizations. They are both drawing from the same polluted theological well that Kim Baek-moon created by synthesizing various Korean cult teachings. His work combined Christian terminology with shamanistic mysticism and Korean nationalism, creating a distinctly Korean form of heresy that has spawned numerous offspring movements.

The extensive similarities between Shincheonji and the World Mission Society Church of God reveal a dangerous pattern common to Korean-originated cultic movements. Both organizations:

1. Claim exclusive revelation through their founder/leader that supersedes or completes all previous Christian understanding
2. Teach that salvation is impossible without accepting their specific doctrines and joining their organization
3. Use sophisticated, deceptive recruitment tactics that hide their true identity and gradually reveal distinctive doctrines
4. Employ progressive educational systems that systematically indoctrinate members over many months
5. Emphasize hidden meanings in scripture that can only be understood through their organization’s teaching
6. Teach that mainstream Christianity is “Babylon” that must be abandoned
7. Reinterpret opposition and criticism as persecution that validates their claims
8. Create hierarchical organizational structures that control members’ lives
9. Damage family relationships through demands for total commitment and exclusive salvation teaching
10. Effectively teach “Jesus plus” gospels—Jesus plus their leader’s revelation, Jesus plus their organization’s practices, Jesus plus their interpretation of prophecy

Both movements demonstrate how biblical language and imagery can be twisted to support teachings that fundamentally contradict the gospel. Both claim to exalt scripture while actually subordinating it to their leader’s interpretation. Both claim to follow Jesus while actually making their organization and its leader necessary for salvation alongside or even above Christ.

The comparison between SCJ and WMSCOG is particularly instructive because it shows that these patterns are not unique to one organization but represent a broader phenomenon within Korean Christianity. The post-Korean War period, combined with Korea’s shamanistic religious heritage, produced numerous movements with similar characteristics—claims to exclusive revelation, emphasis on hidden biblical meanings, progressive educational systems, and teachings that make organizational membership necessary for salvation.

The influence of Kim Baek-moon’s “Fundamental Principles of Christianity” cannot be overstated. By creating a comprehensive theological system that synthesized various Korean cult teachings, Kim provided a blueprint that has been followed by numerous movements, including the Unification Church, and has influenced the theological frameworks of both SCJ and WMSCOG. His division of history into three ages, his teaching about a new messiah for the final age, and his emphasis on bloodline restoration have become common themes in Korean cultic theology.

For Christians seeking to help loved ones involved in these movements, or to protect themselves and their churches from recruitment, several principles emerge:

1. Know the gospel clearly—salvation by grace alone, through faith alone, in Christ alone. Any teaching that adds requirements to faith in Christ contradicts the gospel.

1. Understand that deception is a key tactic—be wary of Bible studies that won’t clearly identify their organizational affiliation, or that gradually reveal distinctive doctrines only after establishing commitment.
2. Recognize the pattern of progressive indoctrination—both movements invest months in their educational programs, building commitment through small steps before revealing their most distinctive teachings.
3. Test all teaching against the full counsel of scripture—not isolated verses or allegorical interpretations, but scripture interpreted in context and in light of the whole biblical narrative.
4. Maintain healthy skepticism of claims to exclusive revelation—God’s revelation in Christ is complete (Hebrews 1:1-2), and the Holy Spirit guides all believers into truth (John 16:13), not just one organization.
5. Be aware of the cultural context—understanding the shamanistic roots and historical circumstances that produced these movements helps explain their particular characteristics and appeal.
6. Recognize the common theological ancestry—many Korean cultic movements draw from the same sources, particularly Kim Baek-moon’s synthesis of cult teachings, which explains their striking similarities.
7. Prioritize relationships—both movements damage family relationships through their demands. Maintaining loving, patient relationships with involved family members is crucial, even when they push you away.
8. Seek help from those experienced with these movements—cult awareness organizations, former members, and ministries specializing in these groups can provide valuable insight and support.
9. Understand the “yes ladder” technique—be alert to Bible studies that build agreement through obvious truths before introducing distinctive doctrines. The fact that you agree with 90% of what’s being taught doesn’t validate the problematic 10%.

The tragic reality is that both SCJ and WMSCOG are leading thousands of sincere people away from the true gospel and into systems of works-righteousness and organizational dependence. Members of both movements are often deeply committed, sacrificial, and sincere in their beliefs. They genuinely believe they have found the truth and are helping others find salvation.

However, sincerity does not equal truth. The Apostle Paul was sincere when he persecuted Christians, believing he was serving God (Acts 26:9-11). What changed Paul was an encounter with the risen Christ that showed him his sincerity was misdirected. Similarly, members of SCJ and WMSCOG need to encounter the true Christ of scripture—not the Christ filtered through organizational interpretation, but the Christ who said, “I am the way and the truth and the life. No one comes to the Father except through me” (John 14:6).

The gospel is beautifully simple: we are saved by grace through faith in Jesus Christ, whose death and resurrection accomplished everything necessary for our salvation. We don’t need additional revelation from a promised pastor. We don’t need to recognize a God the Mother. We don’t need to be sealed in twelve tribes or keep specific feast days. We need only to trust in Christ, who said, “It is finished” (John 19:30).

Both Shincheonji and the World Mission Society Church of God obscure this simple gospel with complex theological systems, hidden meanings, and organizational requirements. In doing so, they lead people away from the freedom found in Christ and into the bondage of religious systems that can never satisfy or save.

For those who want to protect themselves and their loved ones from recruitment by these movements, here are specific warning signs to watch for:

1. Reluctance to clearly identify organizational affiliation—If someone invites you to Bible study but won’t clearly state what church or organization they represent, this is a major red flag.
2. Emphasis on “secrets” or “hidden meanings” that only their group understands—The gospel is not a secret (Ephesians 3:8-9). While scripture has depth and richness, the core message of salvation through Christ is clear and accessible to all.
3. Progressive revelation of distinctive doctrines—If a Bible study starts with seemingly orthodox teaching but gradually introduces increasingly unusual interpretations, be cautious.
4. Claims that all other churches are wrong or part of “Babylon”—While Christians may have legitimate disagreements about secondary doctrines, any group that claims to be the only true church should be viewed with extreme suspicion.
5. Pressure to commit significant time to their programs—Both SCJ and WMSCOG require members to attend multiple meetings per week and complete lengthy educational programs. This time commitment serves to isolate members from outside influences.
6. Emphasis on a specific leader as essential for salvation—Whether it’s Lee Man-hee, Ahn Sahng-hong, or “God the Mother,” any teaching that makes a human leader necessary for salvation contradicts the gospel.
7. Use of fear and urgency—Both movements create pressure through teachings about imminent judgment and the need to be sealed or saved before it’s too late.
8. Discouragement of critical thinking or outside research—Members are often warned not to look at “negative” information about the organization online, or told that such information comes from Satan.
9. Changes in behavior and relationships—If a loved one suddenly becomes secretive about their activities, distances themselves from family and friends, or shows dramatic changes in priorities, they may be involved in a cultic group.

“Love bombing” followed by conditional acceptance—Both movements initially shower new recruits with attention and affection, but this acceptance becomes conditional on continued participation and agreement with the group’s teachings.

For those who have left SCJ, WMSCOG, or similar movements, recovery is possible but often requires time and support. Former members commonly experience:

1. Difficulty trusting their own judgment after being deceived
2. Fear that they may still be wrong and the group was right
3. Guilt over time wasted and relationships damaged
4. Anger at the organization and its leaders
5. Confusion about what to believe theologically
6. Difficulty reading the Bible without hearing the group’s interpretations
7. Challenges reconnecting with family and friends
8. Loss of community and purpose

Recovery involves several key elements:

1. Reconnecting with authentic Christian community—Finding a healthy, biblically sound church where the gospel is clearly preached and where Christ alone is exalted as sufficient for salvation.
2. Relearning how to read scripture—Working with trusted pastors or teachers to learn sound principles of biblical interpretation, understanding scripture in its context rather than through the lens of cultic proof-texting.
3. Processing the experience—This may involve counseling, support groups with other former members, or simply having patient friends and family who will listen without judgment.
4. Extending and receiving forgiveness—Forgiving the organization and its leaders (which doesn’t mean excusing their actions), forgiving oneself for being deceived, and seeking forgiveness from those hurt during involvement.
5. Rediscovering the simplicity and sufficiency of the gospel—Learning to rest in Christ’s finished work rather than striving to earn salvation through knowledge, works, or organizational membership.
6. Rebuilding damaged relationships—This takes time and patience from both the former member and their loved ones. Trust must be rebuilt gradually.
7. Finding new purpose and community—Replacing the intense community and sense of purpose provided by the cult with healthy alternatives.

Many former members report that their faith actually becomes stronger and more genuine after leaving these movements. Once freed from the burden of organizational requirements and the fear-based motivation of exclusive salvation, they discover the joy of genuine relationship with Christ and the freedom of the true gospel.

The proliferation of movements like SCJ and WMSCOG represents both a challenge and an opportunity for the Christian church. These movements are successful in part because they meet needs that many traditional churches fail to address:

1. They offer intensive biblical education—While their interpretation is flawed, they take scripture seriously and invest significant time in teaching it. Many Christians leave these movements commenting that they learned more Bible verses in a few months than in years of church attendance.
2. They provide strong community—Members experience deep bonds with fellow believers and a sense of belonging to something significant.
3. They give clear purpose and mission—Members know exactly what they’re supposed to be doing (evangelizing, studying, attending meetings) and feel they’re part of God’s end-times plan.
4. They answer difficult questions—Rather than dismissing hard questions about scripture, they provide (albeit wrong) answers that seem comprehensive and logical.
5. They demand commitment—In an age of casual Christianity, these movements call for total dedication, which appeals to those seeking something worth giving their lives to.

The church’s response should not be to simply warn against these groups (though that’s important), but to provide what they offer in a biblically sound way:

1. Solid biblical teaching that takes scripture seriously and equips believers to read and understand it for themselves
2. Genuine Christian community where believers are known, loved, and supported
3. Clear teaching about the Christian’s purpose and mission in the world
4. Willingness to engage difficult questions and doubts rather than dismissing them
5. A call to wholehearted discipleship and commitment to Christ

Additionally, churches must:

1. Educate members about these movements and their tactics—Awareness is the first line of defense.
2. Train leaders to recognize and respond to cultic recruitment—Pastors and elders should know the warning signs and how to help those being recruited or wanting to leave.
3. Provide support for former members—Churches should be safe places where those recovering from cultic involvement can find acceptance, support, and sound teaching.
4. Emphasize the sufficiency of Christ—Regular, clear preaching of the gospel and the finished work of Christ provides the best inoculation against teachings that add requirements to salvation.
5. Build strong relationships—People with deep connections to their church community are less vulnerable to recruitment by outside groups.

Be vigilant about infiltration—Both SCJ and WMSCOG have been documented infiltrating churches by having members pretend to be Christians, attend regularly, gain trust, and then recruit others. Church leaders should be aware of this tactic and watchful for suspicious patterns.

In the face of movements like Shincheonji and the World Mission Society Church of God, with their complex theological systems, their claims to special revelation, and their demands for organizational loyalty, Christians must return again and again to the simple, powerful, sufficient gospel of Jesus Christ.

The gospel declares that:

• All people are sinners, separated from God and unable to save themselves (Romans 3:23)
• God, in His love, sent His Son Jesus Christ to die for our sins (John 3:16)
• Jesus’s death on the cross fully paid the penalty for our sins (1 Peter 2:24)
• Jesus rose from the dead, defeating sin and death (1 Corinthians 15:3-4)
• Salvation is received by grace through faith in Christ alone (Ephesians 2:8-9)
• Nothing can be added to Christ’s finished work—it is complete (John 19:30)
• Those who trust in Christ are saved, sealed by the Holy Spirit, and secure in God’s love (Ephesians 1:13-14)

This gospel needs no additional revelation from a promised pastor. It requires no recognition of a God the Mother. It demands no organizational membership or ritual observance beyond what Christ Himself instituted. It is freely available to all who believe, regardless of whether they understand complex parabolic interpretations or have been sealed in twelve tribes.

The sufficiency of Christ is the antidote to all cultic teaching. When we truly grasp that Christ’s work is complete, that His sacrifice was sufficient, that His grace is enough, we are freed from the burden of trying to earn salvation through knowledge, works, or organizational loyalty.

As the Apostle Paul wrote to the Colossians, who were facing similar pressures to add requirements to the gospel:

“See to it that no one takes you captive through hollow and deceptive philosophy, which depends on human tradition and the elemental spiritual forces of this world rather than on Christ. For in Christ all the fullness of the Deity lives in bodily form, and in Christ you have been brought to fullness. He is the head over every power and authority” (Colossians 2:8-10).

And again:

“Since you died with Christ to the elemental spiritual forces of this world, why, as though you still belonged to the world, do you submit to its rules: ‘Do not handle! Do not taste! Do not touch!’? These rules, which have to do with things that are all destined to perish with use, are based on merely human commands and teachings. Such regulations indeed have an appearance of wisdom, with their self-imposed worship, their false humility and their harsh treatment of the body, but they lack any value in restraining sensual indulgence” (Colossians 2:20-23).

May God grant wisdom, discernment, and compassion to all who encounter these movements, whether as potential recruits, concerned family members, or those seeking to help others find freedom in the true gospel of Jesus Christ. May the church stand firm in the sufficiency of Christ, proclaiming with clarity and conviction that salvation is found in Him alone, by grace alone, through faith alone, for the glory of God alone.

“For there is one God and one mediator between God and mankind, the man Christ Jesus, who gave himself as a ransom for all people” (1 Timothy 2:5-6).

Not Lee Man-hee. Not Ahn Sahng-hong. Not “God the Mother.” Only Jesus Christ, the same yesterday, today, and forever (Hebrews 13:8), who alone is worthy of our worship, our trust, and our complete devotion.specific organization, believers should exercise extreme caution and seek counsel from mature Christians outside that movement’s influence. The tragic history of the Olive Tree Movement, with its denial of Christ’s divinity and its false promises of physical immortality, should serve as a sobering reminder of where such teachings ultimately lead—away from the true gospel and toward a counterfeit salvation that cannot save.

Parabolic Interpretation in Both Movements

Both the World Mission Society Church of God and Shincheonji have developed elaborate systems for interpreting biblical parables that go far beyond their plain meaning. While traditional Christian interpretation recognizes that parables teach spiritual truths through earthly illustrations, both WMSCOG and SCJ claim that parables contain hidden, coded messages that can only be understood through their organization’s special revelation. This section provides an extensive comparison of how these two movements interpret the same biblical parables, revealing striking similarities in their methodology despite their different theological conclusions.

The fundamental premise shared by both movements is that parables are not primarily moral lessons or illustrations of spiritual truths, but rather prophetic codes that predict specific organizations, leaders, and events in the last days. Both teach that Jesus deliberately spoke in parables to hide truth from outsiders while revealing it to insiders—and both claim that their organization represents the true “insiders” who can decode these mysteries.

The Parable of the Sower (Matthew 13:3-9, 18-23)

WMSCOG Interpretation:

WMSCOG teaches that the seed represents the word of God, specifically their teaching about God the Mother, the Passover, and the Sabbath. The different types of soil represent different responses to WMSCOG’s message:

• The path where seed is snatched away represents people who hear about God the Mother but immediately reject it because Satan blinds their minds
• The rocky ground represents people who initially accept WMSCOG teaching with joy but fall away when family members or pastors oppose them
• The thorny ground represents people who accept the teaching but are choked by worldly concerns and fail to commit fully to WMSCOG’s demanding schedule of meetings and activities
• The good soil represents people who accept WMSCOG teaching, join the organization, and bear fruit by recruiting others

WMSCOG emphasizes that only those who produce fruit (recruit others) are truly saved, creating pressure on members to constantly evangelize.

SCJ Interpretation:

The SCJ materials state: “The seed means the Word of God” and explain that this parable has both moral and prophetic dimensions. SCJ teaches:

• The seed specifically represents Lee Man-hee’s “opened word” teaching about the fulfillment of Revelation
• The different soils represent different responses to SCJ’s Bible study program
• The path represents people who hear SCJ teaching but have it snatched away by Satan (often through family members or pastors who warn them about SCJ)
• The rocky ground represents people who complete some of SCJ’s educational program but fall away when they face opposition or discover SCJ’s true identity
• The thorny ground represents people who complete the program but fail to be sealed in the twelve tribes because worldly concerns prevent full commitment
• The good soil represents people who complete the entire educational program, pass the examination, and are sealed as part of the 144,000

Similarities:

Both movements use this parable to explain why not everyone who hears their teaching accepts it. Both identify opposition from family and traditional churches as the “persecution” that causes some to fall away. Both emphasize that only those who bear fruit (recruit others or remain committed to the organization) are truly saved. Both use the parable to create an us-versus-them mentality where their organization is the good soil and everyone else represents the other soil types.

Key Difference:

WMSCOG focuses more on ritual observance (Passover, Sabbath) as evidence of being good soil, while SCJ focuses on completing their educational program and being sealed in the twelve tribes. However, both effectively make organizational membership and commitment the measure of being “good soil.”

The Parable of the Wheat and Weeds (Matthew 13:24-30, 36-43)

WMSCOG Interpretation:

WMSCOG teaches that this parable describes the current state of Christianity:

• The field represents the world or Christianity as a whole
• The good seed (wheat) represents true Christians who recognize God the Mother, keep the Sabbath, and observe the Passover—in other words, WMSCOG members
• The weeds represent false Christians in traditional churches who worship on Sunday, don’t keep the Passover, and don’t recognize God the Mother
• The enemy who sowed the weeds is Satan, working through the Roman Catholic Church and Protestant denominations that abandoned God’s commandments
• The harvest represents the end of the age when WMSCOG members will be gathered into God’s kingdom while traditional Christians will be burned

WMSCOG uses this parable extensively to teach that most of Christianity is actually composed of “weeds” planted by Satan, while only WMSCOG members are the true “wheat.” This creates tremendous pressure on members to separate from traditional churches and view them as satanic counterfeits.

SCJ Interpretation:

The SCJ materials explain this parable in detail:

• The field represents the world or the church
• The good seed represents those born of God’s word, specifically those taught by Lee Man-hee’s opened word
• The weeds represent false believers within Christianity, particularly those in traditional churches who oppose SCJ
• The enemy is Satan, working through traditional church leaders and pastors who warn against SCJ
• The harvest represents the end of the age when SCJ members (the wheat) will be gathered into the twelve tribes while traditional Christians (the weeds) will be destroyed

The materials state: “At harvest, they have opposite fates – the good wheat is gathered and saved, while the weeds are burned. Clearly, we don’t want to be like the weeds that get burned. The wheat represents the desirable outcome in this parable.”

SCJ also emphasizes the characteristics of wheat versus weeds: “Wheat tends to grow tall and develop heavy seed heads that begin to bow, very humble plants. However, weeds are quite different, aren’t they? Weeds do not contain good seeds.” This is used to teach that SCJ members are humble (like bowing wheat), while traditional Christians are proud and produce bad fruit.

Similarities:

Both movements use this parable to divide all of Christianity into two categories: their members (wheat) and everyone else (weeds). Both teach that the weeds were planted by Satan working through traditional Christianity. Both use the parable to justify separation from traditional churches and to explain opposition as coming from satanic sources. Both emphasize that at the harvest (end times), only their members will be saved while all others will be destroyed.

Key Difference:

WMSCOG identifies the weeds primarily by their failure to keep Sabbath and Passover, while SCJ identifies them by their rejection of Lee Man-hee’s testimony about Revelation’s fulfillment. However, the practical effect is identical: both movements use this parable to teach that they alone are the true wheat and all other Christians are weeds destined for destruction.

The Parable of the Mustard Seed (Matthew 13:31-32)

WMSCOG Interpretation:

WMSCOG teaches that the mustard seed represents the small beginning of their movement:

• The tiny seed represents WMSCOG starting as a small group in Korea with Ahn Sahng-hong
• The growth into a large tree represents WMSCOG’s expansion worldwide
• The birds coming to nest in its branches represent people from all nations coming to WMSCOG to find salvation
• The parable proves that the true church will start small but grow large, justifying WMSCOG’s relatively recent origin and rapid growth

WMSCOG uses this parable to counter criticism that they are too new or too small to be the true church, arguing that Jesus predicted the true church would start as a tiny seed.

SCJ Interpretation:

SCJ teaches a similar interpretation:

• The mustard seed represents the small beginning of Shincheonji when Lee Man-hee first started teaching
• The growth into a large tree represents SCJ’s rapid expansion, particularly their claim of sealing 144,000 members
• The birds nesting in the branches represent people from all nations coming to be sealed in SCJ’s twelve tribes
• The parable validates SCJ’s relatively recent origin and justifies their aggressive recruitment tactics as fulfilling prophecy about rapid growth

SCJ particularly emphasizes their growth statistics, claiming to graduate 100,000 people annually from their educational program, as evidence that they are the fulfillment of this parable.

Similarities:

Both movements use this parable to justify their recent origin and to portray their growth as prophetically predicted. Both teach that the true church in the last days will start small but grow rapidly. Both use the parable to counter criticism about being new organizations by claiming this newness was predicted by Jesus. Both interpret the birds as representing people from all nations joining their organization.

Key Difference:

The interpretations are nearly identical. The only difference is that each movement applies the parable to itself rather than to the other. This reveals how both organizations use the same interpretive methodology to reach self-serving conclusions.

The Parable of the Leaven (Matthew 13:33)

WMSCOG Interpretation:

WMSCOG has two different ways of interpreting leaven depending on the context:

When interpreting positively:

• The leaven represents WMSCOG’s teaching spreading throughout the world
• The woman mixing the leaven represents God the Mother spreading the truth
• The three measures of flour represent all of humanity
• The parable shows how WMSCOG’s teaching will eventually permeate all of Christianity

When interpreting negatively (based on other passages where leaven represents sin):

• The leaven represents false teaching that has corrupted Christianity
• The leaven specifically represents Sunday worship, Christmas, Easter, and other practices WMSCOG considers pagan
• The parable warns about how false teaching can permeate and corrupt the entire church

WMSCOG’s inconsistent interpretation of leaven reveals their tendency to make scripture mean whatever supports their current argument.

SCJ Interpretation:

SCJ also interprets leaven differently depending on context:

When positive:

• The leaven represents Lee Man-hee’s teaching spreading throughout Christianity
• The woman represents the organization or church that spreads this teaching
• The parable shows how SCJ’s interpretation of Revelation will eventually be recognized by all

When negative:

• The leaven represents false teaching that has corrupted Christianity
• The leaven specifically represents the teachings of traditional churches that oppose SCJ
• The parable warns about the “leaven of the Pharisees” (traditional church leaders) who teach false doctrines

Like WMSCOG, SCJ’s inconsistent interpretation reveals their willingness to make parables mean whatever serves their organizational interests.

Similarities:

Both movements interpret leaven inconsistently, making it represent either their own teaching (positive) or their opponents’ teaching (negative) depending on what argument they’re making. Both use the parable to portray their teaching as spreading inevitably throughout the world. Both identify traditional Christianity’s teaching as corrupting leaven when convenient.

Key Difference:

WMSCOG more explicitly connects the woman in the parable to God the Mother when interpreting positively, while SCJ interprets the woman more generically as the church or organization. However, both use the same flexible interpretive method.

The Parable of the Hidden Treasure (Matthew 13:44)

WMSCOG Interpretation:

WMSCOG teaches that this parable describes the value of their unique revelations:

• The field represents the world or the Bible
• The treasure represents the hidden truth about God the Mother, which has been concealed throughout history
• The man who finds the treasure represents someone who discovers WMSCOG’s teaching
• Selling everything to buy the field represents leaving traditional churches, potentially sacrificing family relationships, and committing fully to WMSCOG
• The joy represents the happiness of discovering God the Mother and the “truth” about salvation

WMSCOG uses this parable to justify the extreme sacrifices they ask of members, arguing that discovering their teaching is worth any cost.

SCJ Interpretation:

SCJ teaches a parallel interpretation:

• The field represents the Bible or the world
• The treasure represents the hidden truth about the fulfillment of Revelation that Lee Man-hee has witnessed
• The man who finds the treasure represents someone who discovers SCJ’s teaching through their Bible study program
• Selling everything to buy the field represents leaving traditional churches (“Babylon”), committing to SCJ’s educational program, and prioritizing organizational activities above all else
• The joy represents the excitement of understanding the “opened word” and being part of the 144,000

SCJ uses this parable to justify asking members to invest months in their educational program and to prioritize SCJ activities over family, work, and other commitments.

Similarities:

Both movements use this parable to justify the extreme demands they place on members. Both teach that their unique revelation is the “treasure” that makes any sacrifice worthwhile. Both interpret “selling everything” as leaving traditional churches and fully committing to their organization. Both emphasize the joy of discovering their teaching while downplaying the costs involved.

Key Difference:

WMSCOG identifies the treasure as knowledge of God the Mother, while SCJ identifies it as understanding Revelation’s fulfillment through Lee Man-hee. However, the functional use of the parable is identical: justifying extreme organizational demands by portraying membership as a priceless treasure.

The Parable of the Pearl of Great Price (Matthew 13:45-46)

WMSCOG Interpretation:

WMSCOG interprets this parable similarly to the hidden treasure:

• The merchant represents someone searching for spiritual truth
• The many pearls represent various religions and Christian denominations
• The one pearl of great price represents WMSCOG and its unique teaching about God the Mother
• Selling everything to buy the pearl represents leaving one’s previous church, potentially sacrificing relationships, and fully committing to WMSCOG
• The parable teaches that WMSCOG is the only true church worth having, making all others worthless by comparison

WMSCOG emphasizes that just as the merchant sold all his other pearls to buy the one perfect pearl, members should abandon all other religious affiliations and commitments to focus exclusively on WMSCOG.

SCJ Interpretation:

SCJ offers a nearly identical interpretation:

• The merchant represents someone searching for truth
• The many pearls represent various churches and religious teachings
• The one pearl of great price represents SCJ and Lee Man-hee’s testimony about Revelation
• Selling everything represents leaving traditional churches and fully committing to SCJ
• The parable teaches that SCJ is the only organization worth belonging to, making all other churches worthless

The SCJ materials emphasize that understanding the fulfillment of Revelation through Lee Man-hee is the ultimate spiritual treasure that makes all other religious pursuits irrelevant.

Similarities:

Both movements use this parable to teach that their organization is uniquely valuable while all other churches are worthless. Both interpret “selling everything” as leaving other churches and making total commitment to their organization. Both use the parable to justify asking members to abandon previous religious affiliations and relationships. Both portray their teaching as the one thing worth having spiritually.

Key Difference:

The interpretations are functionally identical, with each movement simply inserting itself as the “pearl of great price.” This reveals how both organizations use the same interpretive framework to reach self-aggrandizing conclusions.

The Parable of the Net (Matthew 13:47-50)

WMSCOG Interpretation:

WMSCOG teaches that this parable describes the final judgment:

• The net represents WMSCOG’s evangelism efforts gathering people from all nations
• The sea represents the world
• The fish represent people who respond to WMSCOG’s message
• The good fish represent those who accept WMSCOG teaching, recognize God the Mother, and keep the Sabbath and Passover
• The bad fish represent those who attend WMSCOG studies but ultimately reject the teaching or fail to fully commit
• The sorting represents the final judgment when true WMSCOG members will be saved while others, including nominal WMSCOG attendees, will be destroyed

WMSCOG uses this parable to create urgency and fear, warning that simply attending their church is not enough—one must fully accept all their teachings to be counted among the “good fish.”

SCJ Interpretation:

SCJ offers a parallel interpretation:

• The net represents SCJ’s evangelism and educational program gathering people
• The sea represents the world or Christianity
• The fish represent people who enter SCJ’s Bible study program
• The good fish represent those who complete the program, pass the examination, and are sealed in the twelve tribes
• The bad fish represent those who attend SCJ studies but don’t complete the program, fail the examination, or leave the organization
• The sorting represents the final judgment when only sealed SCJ members will be saved

SCJ emphasizes that many people enter their educational program but not all complete it or pass the final examination. This parable is used to motivate students to study hard and complete the program, warning that being partially involved is not enough.

Similarities:

Both movements use this parable to teach that initial interest or partial involvement is insufficient for salvation. Both emphasize a sorting process that separates true members from false ones. Both use the parable to create fear and urgency, warning that many who seem to be part of the movement will ultimately be rejected. Both teach that only those who fully commit to their organization are the “good fish” who will be saved.

Key Difference:

WMSCOG focuses on accepting specific doctrines (God the Mother, Sabbath, Passover) as the criteria for being good fish, while SCJ focuses on completing their educational program and being sealed. However, both use the parable to emphasize that organizational commitment, not just faith in Christ, determines one’s eternal destiny.

The Parable of the Ten Virgins (Matthew 25:1-13)

WMSCOG Interpretation:

WMSCOG provides an elaborate interpretation of this parable:

• The ten virgins represent people who claim to be Christians
• The five wise virgins represent WMSCOG members who have “oil” (knowledge of God the Mother and proper observance of Sabbath and Passover)
• The five foolish virgins represent Christians in traditional churches who lack this knowledge and proper observance
• The oil represents the truth about God the Mother, which can only be obtained through WMSCOG
• The bridegroom represents Christ returning (or Ahn Sahng-hong’s arrival as Second Coming Christ)
• The bride represents God the Mother
• The wedding feast represents salvation and eternal life
• The closed door represents the end of opportunity for salvation when Christ returns

WMSCOG emphasizes that the foolish virgins were locked out despite being virgins (appearing to be Christians). This is used to teach that traditional Christians, no matter how sincere, will be excluded from salvation because they lack knowledge of God the Mother.

SCJ Interpretation:

SCJ offers a detailed interpretation:

• The ten virgins represent people who claim to be Christians or who attend SCJ Bible studies
• The five wise virgins represent SCJ members who complete the educational program and are sealed
• The five foolish virgins represent people who attend SCJ studies but don’t complete the program or aren’t sealed
• The oil represents understanding of Lee Man-hee’s teaching about Revelation’s fulfillment
• The lamps represent one’s spiritual state or readiness
• The bridegroom represents Jesus returning
• The bride represents the 144,000 sealed SCJ members
• The wedding feast represents the marriage supper of the Lamb mentioned in Revelation 19
• The closed door represents the end of opportunity when the 144,000 are complete

The SCJ materials state: “We need to prepare the lamp, the oil, the wedding clothes, and be sealed. As we start the Revelation part of the Course, we are really beginning to collect the oil. Let us prepare the oil.”

This creates pressure on students to complete SCJ’s educational program, warning that those who delay or fail to finish will be like the foolish virgins who missed the wedding.

Similarities:

Both movements use this parable to teach that appearing to be Christian is insufficient for salvation. Both identify the oil as their organization’s unique teaching or knowledge. Both teach that those without this special knowledge (traditional Christians or incomplete students) will be excluded from salvation despite seeming to be believers. Both use the parable to create urgency and fear about missing out on salvation. Both interpret the closed door as a final cutoff point after which salvation is impossible.

Key Difference:

WMSCOG identifies the oil as knowledge of God the Mother and proper ritual observance, while SCJ identifies it as completing their educational program and understanding Revelation. WMSCOG also uniquely identifies the bride as God the Mother, while SCJ identifies the bride as the 144,000. However, both use the parable to teach that their organization’s requirements are essential for salvation.

The Parable of the Talents (Matthew 25:14-30)

WMSCOG Interpretation:

WMSCOG interprets this parable in terms of evangelism and organizational service:

• The master represents God (Father and Mother) or Christ
• The servants represent WMSCOG members
• The talents represent opportunities to evangelize and recruit new members
• The servants who invested their talents represent members who actively recruit others
• The servant who buried his talent represents members who fail to evangelize
• The master’s return represents the final judgment
• The reward represents eternal life and positions in God’s kingdom
• The punishment of the lazy servant represents exclusion from salvation despite being a WMSCOG member

WMSCOG uses this parable to create intense pressure on members to constantly evangelize. Members are taught that simply believing WMSCOG doctrine is insufficient—they must actively recruit others or risk being like the servant who was cast into outer darkness.

SCJ Interpretation:

SCJ offers a similar interpretation focused on evangelism:

• The master represents Jesus or God
• The servants represent SCJ members
• The talents represent opportunities to evangelize and bring people into SCJ’s Bible study program
• The servants who invested their talents represent members who successfully recruit and help others complete the educational program
• The servant who buried his talent represents members who fail to evangelize or who keep their SCJ membership secret
• The master’s return represents Christ’s return or the completion of the 144,000
• The reward represents being part of the 144,000 and receiving eternal life
• The punishment represents exclusion from the 144,000 despite being an SCJ member

SCJ emphasizes that members must be fruitful in bringing others into the organization. The parable is used to motivate aggressive evangelism and to warn that passive membership is unacceptable.

Similarities:

Both movements use this parable to pressure members into constant evangelism. Both teach that organizational membership alone is insufficient—members must actively recruit others. Both interpret the punishment of the lazy servant as exclusion from salvation, creating fear that even members can lose salvation if they don’t evangelize. Both use the parable to justify their aggressive recruitment tactics as biblically mandated.

Key Difference:

The interpretations are nearly identical, with both movements using the parable to drive evangelism. The only difference is the specific organizational context (WMSCOG recruitment vs. SCJ Bible study enrollment), but the functional use is the same.

The Parable of the Sheep and Goats (Matthew 25:31-46)

WMSCOG Interpretation:

WMSCOG interprets this parable in terms of how people respond to their organization:

• The sheep represent people who recognize and serve God the Mother
• The goats represent people who reject God the Mother, including traditional Christians
• “The least of these my brothers” represents WMSCOG members, particularly God the Mother
• Feeding the hungry, giving drink to the thirsty, welcoming strangers, clothing the naked, and visiting prisoners all represent serving WMSCOG and its members
• The judgment represents the final separation when WMSCOG members enter eternal life while all others face eternal punishment

WMSCOG teaches that serving “the least of these” specifically means serving WMSCOG members and particularly showing reverence to God the Mother. Traditional Christian acts of charity toward the poor are considered insufficient if not done in connection with WMSCOG.

SCJ Interpretation:

SCJ interprets this parable in terms of response to their organization:

• The sheep represent people who accept SCJ teaching and are sealed in the twelve tribes
• The goats represent people who reject SCJ teaching, including traditional Christians
• “The least of these my brothers” represents SCJ members and particularly Lee Man-hee
• The acts of service represent accepting SCJ’s Bible study invitation, supporting SCJ members, and not persecuting the organization
• The judgment represents the final separation when SCJ members enter God’s kingdom while all others face destruction

SCJ particularly emphasizes that those who oppose or warn against SCJ are like the goats who failed to serve Christ’s brothers. Family members and pastors who try to prevent people from joining SCJ are portrayed as persecutors who will face judgment.

Similarities:

Both movements use this parable to teach that how people respond to their organization determines their eternal destiny. Both identify “the least of these my brothers” as their own members rather than the poor and marginalized in general. Both use the parable to reframe opposition to their organization as opposition to Christ Himself. Both teach that traditional Christian charity is insufficient—what matters is one’s response to their specific organization.

Key Difference:

WMSCOG particularly emphasizes serving God the Mother as the key criterion, while SCJ emphasizes accepting Lee Man-hee’s testimony. However, both use the parable to make organizational loyalty the measure of salvation rather than faith in Christ or genuine love for others.

The Parable of the Good Samaritan (Luke 10:25-37)

WMSCOG Interpretation:

WMSCOG offers a complex allegorical interpretation:

• The man going from Jerusalem to Jericho represents humanity
• Jerusalem represents heaven or God’s presence
• Jericho represents the fallen world
• The robbers represent Satan and demons who attacked humanity
• The priest and Levite who passed by represent Old Testament law and prophets that couldn’t save humanity
• The Good Samaritan represents Christ (or specifically Ahn Sahng-hong as Second Coming Christ)
• The inn represents WMSCOG
• The innkeeper represents WMSCOG leaders or God the Mother
• The two denarii represent the Old and New Testaments or the Father and Mother
• The Samaritan’s promise to return represents Christ’s return or the ongoing work of WMSCOG

WMSCOG uses this parable to teach that salvation comes through their organization, which provides the care and healing that traditional religion (priest and Levite) cannot provide.

SCJ Interpretation:

SCJ offers a somewhat simpler interpretation:

• The man going down from Jerusalem to Jericho represents humanity or believers
• The robbers represent Satan and false teachers who attack believers
• The priest and Levite represent traditional church leaders who cannot provide true salvation
• The Good Samaritan represents Jesus or Lee Man-hee bringing true salvation
• The inn represents SCJ organization
• The innkeeper represents SCJ leaders
• The oil and wine represent SCJ’s teaching
• The care provided represents SCJ’s Bible study program and community

SCJ uses this parable to portray traditional churches as inadequate (like the priest and Levite) while presenting SCJ as the true source of spiritual healing and salvation.

Similarities:

Both movements use this parable to portray traditional Christianity as inadequate and their organization as the true source of salvation. Both identify the priest and Levite as representing failed religious systems. Both identify the inn as their organization and the innkeeper as their leaders. Both completely allegorize the parable rather than seeing it as teaching about showing compassion to those in need regardless of ethnic or religious differences.

Key Difference:

WMSCOG’s interpretation is more complex and specifically identifies the two denarii as Father and Mother, while SCJ’s interpretation is somewhat simpler. However, both use the parable to promote their organization rather than to teach about genuine compassion and love for neighbors.

The Parable of the Prodigal Son (Luke 15:11-32)

WMSCOG Interpretation:

WMSCOG interprets this parable in terms of returning to God the Mother:

• The father represents God the Father (Ahn Sahng-hong) or sometimes God in general
• The prodigal son represents people who have left God or who are in traditional churches
• The far country represents the world or traditional Christianity
• The famine represents spiritual emptiness without knowledge of God the Mother
• The return home represents coming to WMSCOG and recognizing God the Mother
• The older brother represents religious people who resist WMSCOG’s message
• The celebration represents the joy in heaven when someone joins WMSCOG

Some WMSCOG teachers also interpret the father as representing God the Mother, emphasizing the parental love and forgiveness that Mother provides to those who return.

SCJ Interpretation:

SCJ interprets this parable in terms of returning to true faith:

• The father represents God
• The prodigal son represents people who have left true faith or who are in traditional churches
• The far country represents the world or “Babylon” (traditional Christianity)
• The famine represents spiritual emptiness without understanding of Revelation’s fulfillment
• The return home represents coming to SCJ and accepting Lee Man-hee’s teaching
• The older brother represents religious people (traditional Christians) who oppose SCJ
• The celebration represents the joy when someone completes SCJ’s educational program and is sealed

SCJ emphasizes that the older brother’s anger represents how traditional Christians respond when family members join SCJ—they become angry and resentful rather than rejoicing.

Similarities:

Both movements use this parable to portray joining their organization as “coming home” to God. Both identify traditional Christianity as the “far country” where people experience spiritual famine. Both interpret the older brother as representing traditional Christians who oppose their movement. Both use the parable to justify their recruitment of people from other churches, portraying it as rescuing the lost rather than stealing sheep.

Key Difference:

WMSCOG sometimes interprets the father as God the Mother, emphasizing maternal love and forgiveness, while SCJ interprets the father more traditionally as God the Father. However, both use the parable to portray their organization as the true home where spiritual restoration occurs.

The Parable of the Pharisee and Tax Collector (Luke 18:9-14)

WMSCOG Interpretation:

WMSCOG uses this parable to criticize traditional Christianity:

• The Pharisee represents traditional Christians, particularly pastors and church leaders who are proud of their theological education and large churches
• The tax collector represents humble people who recognize their need for God the Mother
• The Pharisee’s prayer represents the self-righteousness of traditional Christians who think they’re saved through faith alone
• The tax collector’s prayer represents the humility of those who come to WMSCOG recognizing their spiritual poverty
• The parable teaches that traditional Christians’ confidence in their salvation is actually pride that God rejects

WMSCOG uses this parable to teach that traditional Christians who are confident in their salvation through faith in Christ alone are actually like the self-righteous Pharisee, while WMSCOG members who recognize their need for additional revelation are truly humble.

SCJ Interpretation:

SCJ offers a similar interpretation:

• The Pharisee represents traditional church leaders who are proud of their theological degrees and established churches
• The tax collector represents humble people who recognize they need Lee Man-hee’s teaching to understand the Bible
• The Pharisee’s prayer represents the arrogance of traditional Christians who think they understand the Bible without SCJ’s help
• The tax collector’s prayer represents the humility of those who come to SCJ recognizing their ignorance
• The parable teaches that traditional Christians’ confidence in their interpretation of scripture is actually pride

SCJ uses this parable to teach that traditional Christians who are confident in their understanding of scripture are self-righteous, while SCJ students who humbly submit to Lee Man-hee’s teaching are truly humble.

Similarities:

Both movements use this parable to reverse traditional Christian understanding of humility and pride. Both portray traditional Christians as the proud Pharisee and their own members as the humble tax collector. Both use the parable to attack confidence in salvation through faith alone, portraying such confidence as arrogance. Both teach that true humility means recognizing one’s need for their organization’s special teaching.

Key Difference:

The interpretations are nearly identical, with both movements using the parable to portray traditional Christian confidence as pride while presenting submission to their organization as humility. This reveals how both movements invert biblical teaching to serve their purposes.

The Parable of the Rich Fool (Luke 12:16-21)

WMSCOG Interpretation:

WMSCOG interprets this parable as a warning about spiritual priorities:

• The rich fool represents people who focus on worldly success rather than spiritual truth
• The abundant crops represent worldly achievements and possessions
• The bigger barns represent worldly ambitions
• The man’s death represents the suddenness of Christ’s return or death
• Being “rich toward God” represents recognizing God the Mother, keeping the Sabbath and Passover, and being active in WMSCOG

WMSCOG uses this parable to pressure members to prioritize organizational activities over career advancement or financial success. Members are warned not to be like the rich fool who focused on building bigger barns (advancing their career) instead of being rich toward God (serving WMSCOG).

SCJ Interpretation:

SCJ offers a parallel interpretation:

• The rich fool represents people who focus on worldly success rather than spiritual understanding
• The abundant crops represent worldly achievements
• The bigger barns represent worldly ambitions and plans
• The man’s death represents the suddenness of Christ’s return
• Being “rich toward God” represents completing SCJ’s educational program, being sealed in the twelve tribes, and understanding Revelation

SCJ uses this parable to pressure members to prioritize SCJ activities over career and family obligations. Members are warned not to delay completing the educational program or being sealed because death or Christ’s return could come suddenly.

Similarities:

Both movements use this parable to pressure members to prioritize organizational activities over worldly pursuits. Both interpret being “rich toward God” as organizational involvement rather than genuine spiritual growth or relationship with God. Both use the parable to create urgency and fear about sudden death or Christ’s return. Both teach that worldly success is foolish compared to organizational commitment.

Key Difference:

The interpretations are functionally identical, with both movements using the parable to discourage members from prioritizing anything other than organizational activities. This reveals how both organizations use scripture to control members’ life choices and priorities.

Conclusion: The Pattern of Parabolic Interpretation

This extensive comparison reveals several consistent patterns in how both WMSCOG and SCJ interpret parables:

1. Self-Reference: Both movements consistently interpret parables as referring to themselves, their leaders, and their organizations, rather than teaching universal spiritual truths.
2. Organizational Salvation: Both use parables to teach that salvation requires joining their specific organization and accepting their unique doctrines, rather than simple faith in Christ.
3. Us-Versus-Them: Both interpret parables to create sharp divisions between their members (good, saved, wise) and everyone else (bad, lost, foolish), particularly targeting traditional Christianity.
4. Control and Pressure: Both use parables to pressure members into constant evangelism, total organizational commitment, and sacrifice of personal priorities.
5. Reversal of Meaning: Both often reverse the plain meaning of parables, making the humble proud and the proud humble, depending on whether someone accepts their teaching.
6. Allegorization: Both heavily allegorize parables, assigning specific meanings to every detail rather than recognizing them as simple illustrations of spiritual truths.
7. Prophetic Fulfillment: Both claim that parables are not primarily moral lessons but prophetic predictions of their organization’s emergence in the last days.
8. Fear and Urgency: Both use parables to create fear about missing salvation and urgency about joining their organization before it’s too late.
9. Dismissal of Traditional Interpretation: Both reject two thousand years of Christian interpretation in favor of their leader’s “revealed” understanding.
10. Flexibility: Both demonstrate willingness to interpret the same symbols differently depending on what argument they’re making, revealing that their interpretation is driven by organizational needs rather than consistent hermeneutical principles.

The striking similarities between WMSCOG and SCJ parable interpretation reveal that both movements are drawing from the same polluted theological well of Korean cultic hermeneutics. Both have learned that parables provide excellent opportunities for manipulation because their metaphorical nature allows for creative reinterpretation. By claiming that parables contain hidden meanings that only their organization can reveal, both movements create dependency on their teaching and make organizational membership essential for salvation.

In contrast, traditional Christian interpretation recognizes that while parables have depth and can be applied in various ways, their primary purpose is to illustrate spiritual truths through earthly examples. Jesus used parables to make truth accessible, not to hide it in codes that would require a special organization to decode two thousand years later. The parables teach about God’s character, the nature of His kingdom, the importance of faith, repentance, and love, and the urgency of responding to God’s call—truths that are available to all who read them with humble hearts, not just to members of specific organizations.

For those encountering either WMSCOG or SCJ, understanding their parabolic interpretation methods is crucial. When a Bible study begins emphasizing hidden meanings in parables that can only be understood through their organization’s teaching, this is a major warning sign. When parables are consistently interpreted to promote one organization as uniquely necessary for salvation, this contradicts the gospel message that salvation is through faith in Christ alone. When parables are used to create fear, pressure, and division rather than to illustrate God’s love and grace, this reveals a distortion of scripture for manipulative purposes.

The good news is that scripture, when interpreted according to sound hermeneutical principles and in light of the full biblical narrative, protects against such distortions. The parables of Jesus, properly understood, point us to the grace, mercy, and love of God revealed in Christ—not to any human organization or leader. They call us to faith, repentance, love for God and neighbor, and watchfulness for Christ’s return—not to membership in a specific group. They reveal the character of God’s kingdom—not the organizational structure of a modern cult.

May God grant discernment to all who encounter these movements, that they may recognize the distortion of scripture and return to the simple, powerful, sufficient gospel of Jesus Christ, who alone is the way, the truth, and the life.

The Function of Parable Codebooks in Cultic Interpretation

Both the World Mission Society Church of God (WMSCOG) and Shincheonji (SCJ) have developed systematic “codebooks” for interpreting biblical parables and symbols. These codebooks function as interpretive keys that members are taught to apply consistently across scripture. The codebooks serve several purposes:

• Creating a closed system of interpretation where every symbol has a predetermined meaning
• Establishing organizational authority by claiming only their group can properly decode scripture
• Building progressive indoctrination as members learn increasingly complex symbol systems
• Preventing independent Bible study by making scripture seem incomprehensible without the codebook
• Validating organizational claims by making every parable point to their group

This comparison reveals how both movements use remarkably similar interpretive frameworks despite reaching different theological conclusions. Understanding these codebooks is essential for recognizing how both groups manipulate scripture to support their claims.

The Seed

SCJ Codebook:

According to SCJ Bible Study materials: “What does the seed symbolize? The Word. This is something we need to deeply understand, not just guess or share opinions. We should get the answer from Scripture itself, the Word.”

SCJ’s specific interpretation:

• Primary meaning: The Word of God, specifically Lee Man-hee’s “opened word” teaching about Revelation’s fulfillment
• Application: Those who are born of SCJ’s teaching become “wheat” (good seed)
• Salvation requirement: Must be born of the “right seed” (SCJ’s teaching) to be gathered into God’s barn
• Biblical basis cited: Luke 8:11, 1 Peter 1:23, James 1:18
• Practical implication: Completing SCJ’s educational program = being born of the right seed

WMSCOG Codebook:

WMSCOG’s specific interpretation:

• Primary meaning: The Word of God, specifically teaching about God the Mother, Sabbath, and Passover
• Application: Those who receive WMSCOG’s teaching become children of God the Mother
• Salvation requirement: Must be born of the “right seed” (WMSCOG’s doctrine) to enter God’s kingdom
• Biblical basis cited: Luke 8:11, 1 Peter 1:23, John 1:12-13
• Practical implication: Accepting WMSCOG’s teaching about God the Mother = being born of God’s seed

Comparison Analysis:

Both movements use identical biblical references and interpretive logic. Both teach that “seed = word” but then specify that only their organization’s particular teaching constitutes the “right seed.” Both make spiritual birth dependent on receiving their specific doctrines rather than on faith in Christ alone. The only difference is which organization’s teaching is identified as the “right seed.”

The Field

SCJ Codebook:

From SCJ materials: “Looking further in verses 37-38, we’re told that the field represents the world and the good seed stands for the people of God’s kingdom.”

SCJ’s specific interpretation:

• Primary meaning: The world or Christianity as a whole
• Secondary meaning: The church or religious sphere where both truth and falsehood exist
• Application: The field is where both wheat (SCJ members) and weeds (traditional Christians) grow together
• Timeframe: From Jesus’s first coming until the harvest (present day)
• Biblical basis cited: Matthew 13:38
• Practical implication: Traditional churches are the “field” that SCJ members must leave to be gathered into the “barn”

WMSCOG Codebook:

WMSCOG’s specific interpretation:

• Primary meaning: The world or the Christian church
• Secondary meaning: The religious landscape where truth and error coexist
• Application: The field contains both wheat (WMSCOG members) and weeds (Sunday-keeping Christians)
• Timeframe: From the apostolic age until the final judgment
• Biblical basis cited: Matthew 13:38
• Practical implication: Denominational churches are the “field” full of weeds that must be abandoned

Comparison Analysis:

Both movements interpret the field identically as the world or Christianity in general. Both use this interpretation to position their organization as separate from and superior to the “field” of traditional Christianity. Both teach that the field is a mixed place that must eventually be left for the “barn” (their organization). The interpretations are functionally identical.

Wheat and Weeds (Tares)

SCJ Codebook:

From SCJ materials: “At harvest, they have opposite fates – the good wheat is gathered and saved, while the weeds are burned. Clearly, we don’t want to be like the weeds that get burned. The wheat represents the desirable outcome in this parable.”

Further explanation: “Wheat tends to grow tall and develop heavy seed heads that begin to bow, very humble plants. However, weeds are quite different, aren’t they? Weeds do not contain good seeds.”

SCJ’s specific interpretation:

Wheat:

• Identity: SCJ members who complete the educational program and are sealed in the twelve tribes
• Characteristics: Born of the right seed (SCJ’s teaching), humble (like bowing wheat heads), produce good fruit
• Destiny: Gathered into God’s barn (the twelve tribes) at harvest
• Requirement: Must complete SCJ’s program and be sealed

Weeds:

• Identity: Traditional Christians, particularly those who oppose or reject SCJ
• Origin: Sown by Satan through false teaching
• Characteristics: Proud, produce bad fruit, lack true understanding
• Destiny: Bundled and burned at harvest (final judgment)
• Biblical basis cited: Matthew 13:24-30, 36-43

WMSCOG Codebook:

WMSCOG’s specific interpretation:

Wheat:

• Identity: WMSCOG members who recognize God the Mother and keep Sabbath/Passover
• Characteristics: Born of God’s word, keep God’s commandments, humble and obedient
• Destiny: Gathered into God’s kingdom at the final judgment
• Requirement: Must recognize God the Mother and observe WMSCOG’s practices

Weeds:

• Identity: Christians in traditional churches, especially Sunday worshippers
• Origin: Sown by Satan through the Catholic Church’s corruption of Christianity
• Characteristics: Keep pagan practices (Sunday worship, Christmas, Easter), reject God’s true commandments
• Destiny: Burned in final judgment
• Biblical basis cited: Matthew 13:24-30, 36-43

Comparison Analysis:

Both movements use identical interpretive frameworks to divide all Christians into two categories: their members (wheat) and everyone else (weeds). Both attribute the weeds to Satan’s work. Both emphasize that wheat and weeds look similar but have different origins and destinies. Both use physical characteristics (wheat bows humbly, weeds stand proud) to make moral judgments. The only difference is the specific criteria for being wheat (SCJ sealing vs. WMSCOG ritual observance), but the binary division is identical.

The Harvest

SCJ Codebook:

From SCJ materials: “The harvest is the end of the age, and the harvesters are angels” (Matthew 13:39).

SCJ’s specific interpretation:

• Timing: The present time, when Revelation is being fulfilled
• Location: Occurs at the “mountain” where the twelve tribes are gathered
• Process: Separating wheat (SCJ members) from weeds (traditional Christians)
• Harvesters: Angels working through SCJ’s evangelism efforts
• Purpose: Gathering the 144,000 to complete the twelve tribes
• Urgency: Limited time before the harvest ends and the door closes
• Biblical basis cited: Matthew 13:39, Revelation 14:14-16
• Practical implication: SCJ’s current recruitment is the harvest Jesus prophesied

WMSCOG Codebook:

WMSCOG’s specific interpretation:

• Timing: The final judgment at Christ’s return
• Location: Worldwide separation of true and false believers
• Process: Separating those who know God the Mother from those who don’t
• Harvesters: Angels at the final judgment
• Purpose: Gathering those who kept God’s commandments into eternal life
• Urgency: Limited time before Christ returns and opportunity ends
• Biblical basis cited: Matthew 13:39, Revelation 14:14-16
• Practical implication: WMSCOG’s evangelism is preparing people for the harvest

Comparison Analysis:

Both movements interpret the harvest as the end-times separation of true and false believers. Both create urgency by teaching the harvest is happening now or coming soon. Both identify their evangelism efforts as part of the harvest process. Both teach that the harvest has a deadline after which salvation becomes impossible. The main difference is timing emphasis: SCJ teaches the harvest is happening now through their sealing process, while WMSCOG emphasizes the future final judgment, though both create present urgency.

The Barn

SCJ Codebook:

From SCJ materials: “The barn also belongs to Jesus… The barn, not the field, is the final destination we want to reach.”

SCJ’s specific interpretation:

• Identity: The twelve tribes of Shincheonji, specifically the 144,000 sealed members
• Owner: Jesus Christ, but administered through Lee Man-hee
• Entry requirement: Completing SCJ’s educational program and being sealed
• Characteristics: Safe, protected, gathered, organized into twelve tribes
• Contrast with field: The barn is the final destination; the field is temporary
• Biblical basis cited: Matthew 13:30
• Practical implication: Only sealed SCJ members are “in the barn” and therefore saved

WMSCOG Codebook:

WMSCOG’s specific interpretation:

• Identity: God’s kingdom, specifically WMSCOG organization
• Owner: God the Father and God the Mother
• Entry requirement: Recognizing God the Mother and keeping Sabbath/Passover
• Characteristics: Safe from judgment, protected by God’s seal, eternal life
• Contrast with field: The barn represents salvation; the field represents the mixed world
• Biblical basis cited: Matthew 13:30
• Practical implication: Only WMSCOG members are “in the barn” and therefore saved

Comparison Analysis:

Both movements interpret the barn as their specific organization rather than as God’s kingdom in general. Both teach that entry requires meeting their organization’s specific requirements. Both use the barn to teach exclusive salvation through organizational membership. Both contrast the barn (safety, salvation) with the field (danger, mixture). The interpretations are functionally identical, with each movement simply inserting itself as the barn.

The Sower / Farmer

SCJ Codebook:

From SCJ materials: “Jesus himself is the farmer in this story, so the field belongs to him.”

SCJ’s specific interpretation:

• Identity: Jesus Christ at the first coming
• Secondary application: Lee Man-hee at the second coming, sowing the “opened word”
• Action: Sowed the word through teaching and disciples
• Modern fulfillment: Lee Man-hee continues Jesus’s work by revealing Revelation’s fulfillment
• Authority: Owner of the field, barn, and harvest
• Biblical basis cited: Matthew 13:37
• Practical implication: Just as Jesus sowed at the first coming, Lee Man-hee sows at the second coming

WMSCOG Codebook:

WMSCOG’s specific interpretation:

• Identity: Jesus Christ at the first coming
• Secondary application: Ahn Sahng-hong at the second coming, restoring truth
• Action: Sowed the word through teaching and establishing the church
• Modern fulfillment: Ahn Sahng-hong continued Jesus’s work by restoring the Passover and revealing God the Mother
• Authority: Owner of the field and harvest
• Biblical basis cited: Matthew 13:37
• Practical implication: Just as Jesus sowed at the first coming, Ahn Sahng-hong sowed at the second coming

Comparison Analysis:

Both movements interpret the sower as Jesus at the first coming but then create a “secondary application” where their founder continues or completes Jesus’s work at the second coming. Both use this interpretation to elevate their founder to a Christ-like role. Both teach that their founder is sowing the final, complete truth that Jesus began. This parallel structure reveals how both movements use the same interpretive technique to validate their leaders’ authority.

The Enemy

SCJ Codebook:

From SCJ materials: “The weeds are the people of the evil one, and the enemy who sows them is the devil” (Matthew 13:38-39).

SCJ’s specific interpretation:

• Identity: Satan/the devil
• Method: Works through false teachers and traditional church leaders
• Timing: Sows weeds “while everyone was sleeping” (during spiritual darkness)
• Purpose: To corrupt true believers and prevent them from understanding Revelation
• Modern agents: Pastors and family members who warn against SCJ
• Strategy: Uses opposition and persecution to prevent people from completing SCJ’s program
• Biblical basis cited: Matthew 13:39, Revelation 12:9
• Practical implication: Opposition to SCJ is satanic in origin

WMSCOG Codebook:

WMSCOG’s specific interpretation:

• Identity: Satan/the devil
• Method: Works through the Catholic Church and Protestant denominations
• Timing: Sowed weeds during the apostasy after the apostolic age
• Purpose: To corrupt Christianity with pagan practices and hide God the Mother
• Modern agents: Sunday-keeping churches and pastors who oppose WMSCOG
• Strategy: Uses false doctrines (Trinity, Sunday worship) to deceive people
• Biblical basis cited: Matthew 13:39, 2 Thessalonians 2:3-4
• Practical implication: Traditional Christianity is Satan’s counterfeit system

Comparison Analysis:

Both movements interpret the enemy identically as Satan but then identify Satan’s modern agents as traditional Christianity and those who oppose their organization. Both use this interpretation to demonize opposition and dismiss criticism as satanic. Both teach that Satan specifically targets their organization because it represents the truth. Both use the “enemy” symbol to create an us-versus-them mentality and to inoculate members against outside influence.

Oil (in the Parable of the Ten Virgins)

SCJ Codebook:

From SCJ materials: “We need to prepare the lamp, the oil, the wedding clothes, and be sealed. As we start the Revelation part of the Course, we are really beginning to collect the oil. Let us prepare the oil.”

SCJ’s specific interpretation:

• Identity: Understanding of Lee Man-hee’s teaching about Revelation’s fulfillment
• Acquisition method: Completing SCJ’s educational program, especially the Revelation course
• Necessity: Required to enter the wedding banquet (be part of the 144,000)
• Shortage: Cannot be obtained from others; must be acquired through personal study
• Timing: Must be collected before the bridegroom arrives (before the 144,000 is complete)
• Biblical basis cited: Matthew 25:1-13
• Practical implication: Completing SCJ’s Revelation course = collecting oil; delay = running out of oil

WMSCOG Codebook:

WMSCOG’s specific interpretation:

• Identity: Knowledge of God the Mother and understanding of WMSCOG’s teachings
• Acquisition method: Attending WMSCOG Bible studies and accepting their doctrines
• Necessity: Required to enter the wedding banquet (eternal life)
• Shortage: Cannot be shared; each person must personally recognize God the Mother
• Timing: Must be obtained before Christ returns
• Biblical basis cited: Matthew 25:1-13
• Practical implication: Recognizing God the Mother = having oil; rejecting her = running out of oil

Comparison Analysis:

Both movements interpret oil as their organization’s specific teaching or knowledge. Both teach that oil cannot be obtained elsewhere or shared from others. Both use oil to create urgency about completing their educational requirements. Both warn that delay in obtaining oil will result in being locked out of salvation. Both make “having oil” equivalent to accepting their organization’s distinctive doctrines. The interpretations are structurally identical, differing only in which specific knowledge constitutes the “oil.”

The Lamp

SCJ Codebook:

From SCJ materials: “We need to prepare the lamp, the oil, the wedding clothes, and be sealed.”

SCJ’s specific interpretation:

• Identity: One’s spiritual state or readiness for Christ’s return
• Fuel source: Requires oil (understanding of Revelation) to function
• Purpose: To shine with truth and be ready for the bridegroom
• Maintenance: Must be kept burning through continued study and commitment
• Connection to lampstands: Related to the seven golden lampstands in Revelation 1-3
• Biblical basis cited: Matthew 25:1-13, Revelation 1:20
• Practical implication: Active participation in SCJ = keeping lamp burning; leaving SCJ = lamp going out

WMSCOG Codebook:

WMSCOG’s specific interpretation:

• Identity: One’s spiritual life or faith
• Fuel source: Requires oil (knowledge of God the Mother) to function
• Purpose: To be ready for Christ’s return
• Maintenance: Must be kept burning through continued observance of Sabbath/Passover
• Connection to witness: Believers are lights in the world
• Biblical basis cited: Matthew 25:1-13, Matthew 5:14-16
• Practical implication: Active WMSCOG membership = lamp burning; leaving = lamp extinguished

Comparison Analysis:

Both movements interpret the lamp as one’s spiritual state or readiness. Both teach that the lamp requires their organization’s specific “oil” to function. Both use the lamp to emphasize ongoing commitment rather than one-time faith. Both warn that the lamp can go out if one leaves the organization. The interpretations serve identical functions: creating dependency on organizational involvement for maintaining salvation.

Wedding Clothes / Garments

SCJ Codebook:

From SCJ materials: “We need to prepare the lamp, the oil, the wedding clothes, and be sealed.”

SCJ’s specific interpretation:

• Identity: Righteous deeds or proper spiritual preparation
• Acquisition method: Living according to SCJ’s teachings and standards
• Necessity: Required to attend the wedding banquet (be part of the 144,000)
• Connection to sealing: Part of the preparation process for being sealed
• Inspection: Will be examined before entry into the wedding banquet
• Biblical basis cited: Matthew 22:11-14, Revelation 19:8
• Practical implication: Faithful SCJ membership and behavior = proper wedding clothes

WMSCOG Codebook:

WMSCOG’s specific interpretation:

• Identity: Righteous deeds or proper spiritual state
• Acquisition method: Keeping God’s commandments (Sabbath, Passover) and recognizing God the Mother
• Necessity: Required to enter the wedding banquet (eternal life)
• Connection to baptism: Sometimes associated with being baptized in WMSCOG
• Purity: Must be kept clean through continued obedience
• Biblical basis cited: Matthew 22:11-14, Revelation 19:8
• Practical implication: Faithful WMSCOG membership and ritual observance = proper wedding clothes

Comparison Analysis:

Both movements interpret wedding clothes as righteous deeds or proper spiritual preparation specific to their organization. Both teach that wedding clothes must be “prepared” through organizational involvement. Both use the wedding clothes to emphasize behavioral requirements beyond faith. Both warn that lacking proper wedding clothes results in exclusion from salvation. The interpretations are functionally equivalent, with each movement defining “proper clothes” according to their own requirements.

The Bridegroom

SCJ Codebook:

SCJ’s specific interpretation:

• Identity: Jesus Christ returning at the second coming
• Arrival: Comes to marry the bride (the 144,000)
• Timing: Comes when the 144,000 is complete
• Expectation: Those who are prepared (have oil, lamp, wedding clothes, are sealed) will enter
• Judgment role: Separates prepared from unprepared
• Biblical basis cited: Matthew 25:1-13, Revelation 19:7
• Practical implication: Must be sealed in SCJ before the bridegroom arrives

WMSCOG Codebook:

WMSCOG’s specific interpretation:

• Identity: Jesus Christ or Ahn Sahng-hong as Second Coming Christ
• Arrival: Comes to marry the bride (God the Mother or the church)
• Timing: At the final judgment or already came through Ahn Sahng-hong
• Expectation: Those who recognize God the Mother will be ready
• Judgment role: Separates those who know God the Mother from those who don’t
• Biblical basis cited: Matthew 25:1-13, Revelation 19:7, 22:17
• Practical implication: Must recognize God the Mother before Christ’s return

Comparison Analysis:

Both movements interpret the bridegroom as Christ but create urgency about being prepared according to their specific requirements. Both teach that the bridegroom’s arrival marks a deadline for salvation. Both emphasize that appearing to be ready is insufficient—one must meet their organization’s specific criteria. The main difference is WMSCOG’s unique identification of the bride as God the Mother, while SCJ identifies the bride as the 144,000, but both use the bridegroom to create urgency about organizational commitment.

The Bride

SCJ Codebook:

SCJ’s specific interpretation:

• Identity: The 144,000 sealed members of the twelve tribes
• Preparation: Must complete educational program and be sealed
• Characteristics: Pure, prepared, properly dressed, has oil
• Marriage: United with Christ when the 144,000 is complete
• Exclusivity: Only sealed SCJ members are the bride
• Biblical basis cited: Revelation 19:7-8, 21:2, 9
• Practical implication: Being sealed in SCJ = being part of the bride

WMSCOG Codebook:

WMSCOG’s specific interpretation:

• Identity: God the Mother (Zahng Gil-jah) or the church that recognizes her
• Preparation: Revealed in the last days for salvation
• Characteristics: Gives the water of life, calls people to salvation
• Marriage: The Spirit (Father) and Bride (Mother) call people to salvation
• Exclusivity: Only those who recognize the Bride (God the Mother) can be saved
• Biblical basis cited: Revelation 19:7, 21:2, 9, 22:17
• Practical implication: Recognizing God the Mother = recognizing the bride

Comparison Analysis:

This is one area where the movements differ significantly in interpretation. WMSCOG uniquely interprets the bride as God the Mother, using this to support their distinctive doctrine. SCJ interprets the bride as the 144,000 sealed members. However, both use the bride symbol to emphasize their organization’s exclusive role in salvation. Both teach that recognizing or being part of the bride is essential for salvation. Both make the bride central to their end-times theology and organizational identity.

Babylon

SCJ Codebook:

From SCJ materials: “Orthodoxy = God, God’s kingdom of 12 Tribes. Cult = Devil, Devil’s kingdom of Babylon.”

SCJ’s specific interpretation:

• Identity: Traditional Christianity, denominational churches, theological seminaries
• Characteristics: Corrupted, fallen, teaches false doctrines, opposes SCJ
• Origin: Result of Satan’s work corrupting Christianity over centuries
• Inhabitants: Christians who haven’t received SCJ’s teaching
• Command: “Come out of her, my people” means leave traditional churches and join SCJ
• Destiny: Will be judged and destroyed
• Biblical basis cited: Revelation 18:4, 17:5, 18:2
• Practical implication: Remaining in traditional churches = remaining in Babylon and facing judgment

WMSCOG Codebook:

WMSCOG’s specific interpretation:

• Identity: Traditional Christianity, especially Catholic and Protestant churches
• Characteristics: Keeps pagan practices (Sunday worship, Christmas, Easter), rejects God’s commandments
• Origin: Result of apostasy beginning with the Catholic Church
• Inhabitants: Sunday-keeping Christians who don’t recognize God the Mother
• Command: “Come out of her, my people” means leave Sunday churches and join WMSCOG
• Destiny: Will face God’s plagues and judgment
• Biblical basis cited: Revelation 18:4, 17:5, 18:2
• Practical implication: Remaining in Sunday churches = remaining in Babylon and sharing in her sins

Comparison Analysis:

Both movements interpret Babylon identically as traditional Christianity that must be abandoned. Both use Babylon to demonize all churches outside their organization. Both teach that remaining in Babylon means facing judgment. Both use the “come out of her” command to pressure members to completely separate from previous churches. Both identify Babylon by practices or beliefs their organization opposes. The interpretations are functionally identical, serving the same purpose of creating absolute separation from mainstream Christianity.

Zion / The Mountain

SCJ Codebook:

From SCJ materials: “He then testifies to many peoples, nations, languages, and kings, urging them to leave Babylon and come to Zion. Those who actually depart – and not everyone will – gather on the mountain and became the 12 tribes.”

SCJ’s specific interpretation:

• Identity: The location where the twelve tribes are gathered, specifically SCJ organization
• Characteristics: Holy, protected, where God’s people gather, where truth is taught
• Access: Must leave Babylon (traditional churches) to come to Zion (SCJ)
• Population: The 144,000 sealed in the twelve tribes
• Contrast with Babylon: Zion = truth, safety, salvation; Babylon = lies, danger, judgment
• Biblical basis cited: Revelation 14:1, Isaiah 2:2-3, Joel 2:32
• Practical implication: Joining SCJ = coming to Zion; staying in traditional churches = remaining in Babylon

WMSCOG Codebook:

WMSCOG’s specific interpretation:

• Identity: WMSCOG organization, where God the Mother dwells
• Characteristics: Holy, where true worship occurs, where God’s commandments are kept
• Access: Must leave Babylon (Sunday churches) to come to Zion (WMSCOG)
• Population: Those who recognize God the Mother and keep Sabbath/Passover
• Contrast with Babylon: Zion = truth, God’s presence, salvation; Babylon = apostasy, paganism, judgment
• Biblical basis cited: Revelation 14:1, Isaiah 2:2-3, Galatians 4:26
• Practical implication: Joining WMSCOG = coming to Zion; staying in traditional churches = remaining in Babylon

Comparison Analysis:

Both movements interpret Zion as their specific organization in contrast to Babylon (traditional Christianity). Both teach that salvation requires leaving Babylon and coming to Zion. Both use the Babylon-Zion contrast to create a binary choice with no middle ground. Both identify their organization as the fulfillment of biblical prophecies about Zion. The interpretations are structurally identical, with each movement simply inserting itself as Zion.

The 144,000

SCJ Codebook:

From SCJ materials: “The twelve tribes—the 144,000 who receive God’s seal” are the first fruits, those born of the word of truth.

SCJ’s specific interpretation:

• Identity: Literal 144,000 people sealed in SCJ’s twelve tribes
• Composition: 12,000 from each of twelve tribes (organizational divisions within SCJ)
• Requirement: Must complete SCJ’s educational program and pass final examination
• Timing: Being gathered now through SCJ’s evangelism
• Characteristics: Born of the right seed (SCJ’s teaching), sealed, firstfruits
• Exclusivity: Only SCJ members can be part of the 144,000
• Biblical basis cited: Revelation 7:4-8, 14:1-5
• Practical implication: Goal of SCJ is to complete the sealing of 144,000

WMSCOG Codebook:

WMSCOG’s specific interpretation:

• Identity: Symbolic or literal number representing those with God’s seal
• Composition: Those who keep God’s commandments and recognize God the Mother
• Requirement: Must keep Sabbath, Passover, and acknowledge God the Mother
• Timing: Being gathered now through WMSCOG’s evangelism
• Characteristics: Have seal of God (knowledge of God the Mother), keep commandments
• Exclusivity: Only WMSCOG members have the seal of God
• Biblical basis cited: Revelation 7:4-8, 14:1-5
• Practical implication: WMSCOG members are those with God’s seal

Comparison Analysis:

Both movements use the 144,000 to create exclusivity and urgency. SCJ interprets it more literally as an exact number organized into twelve tribes, while WMSCOG is somewhat more flexible about whether it’s literal or symbolic. However, both teach that only their members can be part of the 144,000 or have God’s seal. Both use the 144,000 to create organizational structure and identity. Both teach that the 144,000 is being completed now, creating urgency in evangelism.

The Seal / Sealing

SCJ Codebook:

From SCJ materials: “We need to prepare the lamp, the oil, the wedding clothes, and be sealed.”

SCJ’s specific interpretation:

• Identity: Official recognition as part of the 144,000 after completing educational program
• Process: Complete three levels of study, pass final examination with 90%+, be assigned to a tribe
• Timing: Happening now as SCJ gathers the 144,000
• Protection: Sealed members are protected from judgment
• Visibility: Sealed members are known and registered within SCJ organization
• Requirement: Complete understanding of Revelation through SCJ’s teaching
• Biblical basis cited: Revelation 7:2-4, 9:4
• Practical implication: Being sealed in SCJ = receiving God’s seal; not sealed = facing judgment

WMSCOG Codebook:

WMSCOG’s specific interpretation:

• Identity: Knowledge of God the Mother and keeping God’s commandments
• Process: Recognizing God the Mother, being baptized in WMSCOG, keeping Sabbath/Passover
• Timing: Happening now as people recognize God the Mother
• Protection: Those with the seal are protected from God’s plagues
• Visibility: Demonstrated by keeping Sabbath and recognizing God the Mother
• Requirement: Must know and worship both God the Father and God the Mother
• Biblical basis cited: Revelation 7:2-4, 9:4, Ezekiel 9:4
• Practical implication: Recognizing God the Mother = having God’s seal; rejecting her = lacking the seal

Comparison Analysis:

Both movements interpret the seal as something specific to their organization that provides protection from judgment. SCJ emphasizes a formal sealing process after completing education, while WMSCOG emphasizes knowledge of God the Mother as the seal. Both teach that only their members have God’s seal. Both use the seal to create urgency and fear—those without the seal face judgment. Both make the seal dependent on accepting their organization’s distinctive doctrines. The functional use is identical: creating exclusive salvation through organizational membership.

First Fruits

SCJ Codebook:

From SCJ materials: “He chose to give us birth through the word of truth, that we might be a kind of firstfruits of all he created.”

SCJ’s specific interpretation:

• Identity: The 144,000 sealed SCJ members
• Characteristics: First and best of God’s harvest, born of the right seed
• Timing: Harvested first before the general harvest
• Quality: Superior to other believers, properly prepared
• Purpose: Offered to God as the first and best portion
• Exclusivity: Only sealed SCJ members are firstfruits
• Biblical basis cited: Revelation 14:4, James 1:18
• Practical implication: SCJ members are spiritually superior to all other Christians

WMSCOG Codebook:

WMSCOG’s specific interpretation:

• Identity: WMSCOG members who recognize God the Mother
• Characteristics: First to recognize the truth about God the Mother
• Timing: First to be saved in the last days
• Quality: Have complete truth that others lack
• Purpose: To spread the truth about God the Mother to others
• Exclusivity: Only WMSCOG members have the complete gospel
• Biblical basis cited: Revelation 14:4, James 1:18
• Practical implication: WMSCOG members are spiritually privileged above other Christians

Comparison Analysis:

Both movements interpret firstfruits as their own members, creating a sense of elite spiritual status. Both use firstfruits to teach that their members are superior to other Christians. Both emphasize being “first” in time and “first” in quality. Both use the firstfruits concept to create pride in organizational membership while looking down on traditional Christians. The interpretations serve identical functions: fostering spiritual elitism and organizational loyalty.

Talents (in the Parable of the Talents)

SCJ Codebook:

SCJ’s specific interpretation:

• Identity: Opportunities to evangelize and bring people into SCJ’s Bible study program
• Faithful servants: SCJ members who actively recruit others
• Unfaithful servant: SCJ members who fail to evangelize or keep their membership secret
• Reward: Being part of the 144,000 and receiving positions in God’s kingdom
• Punishment: Exclusion from the 144,000 despite being an SCJ member
• Accountability: Will be judged based on evangelism efforts
• Biblical basis cited: Matthew 25:14-30
• Practical implication: Must actively recruit to maintain salvation

WMSCOG Codebook:

WMSCOG’s specific interpretation:

• Identity: Opportunities to evangelize and bring people to WMSCOG
• Faithful servants: WMSCOG members who actively recruit others
• Unfaithful servant: WMSCOG members who fail to evangelize
• Reward: Eternal life and positions in God’s kingdom
• Punishment: Exclusion from salvation despite being a WMSCOG member
• Accountability: Will be judged based on evangelism efforts
• Biblical basis cited: Matthew 25:14-30
• Practical implication: Must actively recruit to maintain salvation

Comparison Analysis:

Both movements interpret the talents identically as evangelism opportunities. Both use this parable to pressure members into constant recruitment activity. Both teach that passive membership is insufficient for salvation. Both warn that even members can lose salvation if they don’t evangelize. Both use the parable to justify aggressive recruitment tactics as biblically mandated. The interpretations are functionally identical, serving to drive evangelism through fear and obligation.

Sheep and Goats

SCJ Codebook:

SCJ’s specific interpretation:

• Sheep: People who accept SCJ teaching and are sealed in the twelve tribes
• Goats: People who reject SCJ teaching, including traditional Christians
• “The least of these my brothers”: SCJ members and particularly Lee Man-hee
• Judgment criteria: How people responded to SCJ’s message and members
• Sheep’s reward: Eternal life in God’s kingdom
• Goats’ punishment: Eternal destruction
• Biblical basis cited: Matthew 25:31-46
• Practical implication: Opposition to SCJ = opposition to Christ; acceptance of SCJ = acceptance of Christ

WMSCOG Codebook:

WMSCOG’s specific interpretation:

• Sheep: People who recognize God the Mother and keep God’s commandments
• Goats: People who reject God the Mother, including traditional Christians
• “The least of these my brothers”: WMSCOG members and particularly God the Mother
• Judgment criteria: How people responded to God the Mother and WMSCOG
• Sheep’s reward: Eternal life
• Goats’ punishment: Eternal destruction
• Biblical basis cited: Matthew 25:31-46
• Practical implication: Serving God the Mother = serving Christ; rejecting her = rejecting Christ

Comparison Analysis:

Both movements interpret this parable to make response to their organization the criterion for final judgment. Both identify “the least of these” as their own members rather than the poor and marginalized in general. Both teach that how people treat their organization determines eternal destiny. Both use the parable to reframe opposition as opposition to Christ Himself. The interpretations are structurally identical, with each movement inserting itself as the object of judgment.

The Word / Testimony

SCJ Codebook:

From SCJ materials: “Revelation 1:2 – who testifies to everything he saw—that is, the word of God and the testimony of Jesus Christ. Revelation 22:8 – I, John, am the one who heard and saw these things.”

SCJ’s specific interpretation:

• The Word: Scripture, particularly Revelation as interpreted by SCJ
• The Testimony: Lee Man-hee’s personal testimony about witnessing Revelation’s fulfillment
• Authority: Lee Man-hee’s testimony has equal authority to scripture
• Necessity: Must believe Lee Man-hee’s testimony to be saved in this era
• Uniqueness: Only Lee Man-hee has seen and can testify to Revelation’s fulfillment
• Biblical basis cited: Revelation 1:2, 22:8, 16, John 14:29
• Practical implication: Believing Lee Man-hee’s testimony = believing God’s word

WMSCOG Codebook:

WMSCOG’s specific interpretation:

• The Word: Scripture, particularly as interpreted by WMSCOG
• The Testimony: Ahn Sahng-hong’s teaching and God the Mother’s revelation
• Authority: Ahn Sahng-hong’s teaching has authority as Second Coming Christ
• Necessity: Must believe Ahn Sahng-hong’s testimony about God the Mother to be saved
• Uniqueness: Only Ahn Sahng-hong revealed the truth about God the Mother
• Biblical basis cited: Revelation 1:2, 22:16-17
• Practical implication: Believing WMSCOG’s teaching = believing God’s word

Comparison Analysis:

Both movements elevate their founder’s teaching to the level of scriptural authority. Both teach that believing their leader’s testimony is essential for salvation. Both use “word and testimony” language to make their leader’s teaching equivalent to God’s word. Both claim their leader has unique revelation that no one else possesses. The interpretations serve identical functions: establishing organizational authority and making acceptance of their leader’s teaching a salvation requirement.

Orthodoxy and Heresy (Cult)

SCJ Codebook:

From SCJ materials: “Orthodoxy, in essence, signifies the true group or the truth itself. On the other hand, heresy refers to the false group or lies. Orthodoxy = God, God’s kingdom of 12 Tribes. Cult = Devil, Devil’s kingdom of Babylon.”

SCJ’s specific interpretation:

• Orthodoxy: SCJ organization, Lee Man-hee’s teaching, the twelve tribes
• Heresy/Cult: Traditional Christianity, denominational churches, those who oppose SCJ
• Criteria: Orthodoxy is determined by alignment with SCJ’s teaching, not tradition or size
• Reversal: What the world calls cult (SCJ) is actually orthodoxy; what the world calls orthodoxy (traditional churches) is actually cult
• Biblical standard: God’s word as interpreted by Lee Man-hee
• Worldly standards rejected: Size, tradition, popularity, theological education
• Biblical basis cited: Various passages interpreted through SCJ’s framework
• Practical implication: SCJ alone is orthodox; all other churches are cults/heresy

WMSCOG Codebook:

WMSCOG’s specific interpretation:

• Orthodoxy: WMSCOG organization, teaching about God the Mother, Sabbath/Passover observance
• Heresy/Cult: Traditional Christianity, Sunday-keeping churches, those who reject God the Mother
• Criteria: Orthodoxy is determined by keeping God’s commandments (as WMSCOG defines them)
• Reversal: What the world calls cult (WMSCOG) is actually orthodoxy; what the world calls orthodoxy (traditional churches) is actually cult
• Biblical standard: God’s commandments as interpreted by WMSCOG
• Worldly standards rejected: Size, tradition, popularity, theological education
• Biblical basis cited: Various passages about keeping commandments
• Practical implication: WMSCOG alone is orthodox; all other churches are cults/heresy

Comparison Analysis:

Both movements completely reverse the traditional understanding of orthodoxy and heresy. Both teach that they alone are orthodox while all traditional Christianity is heretical. Both reject standard criteria for determining orthodoxy (historical continuity, doctrinal consistency with early church, etc.). Both use “orthodoxy and heresy” teaching to inoculate members against criticism by preemptively labeling all opposition as coming from “heresy.” Both create a closed system where any evidence against them is reinterpreted as evidence for them. The interpretations are functionally identical in purpose and effect.

Summary: The Pattern of Cultic Codebooks

This detailed comparison reveals several crucial patterns:

1. Identical Interpretive Framework:
   Both SCJ and WMSCOG use the same basic interpretive framework: identify symbols, assign meanings that support organizational claims, apply consistently across scripture to create a closed system.
2. Self-Referential Interpretation:
   Both movements consistently interpret biblical symbols as referring to themselves, their leaders, and their organizations rather than teaching universal spiritual truths.
3. Organizational Salvation:
   Both codebooks make salvation dependent on organizational membership and acceptance of distinctive doctrines rather than on faith in Christ alone.
4. Binary Worldview:
   Both create stark divisions between their organization (good, true, saved) and all others (bad, false, lost), with no middle ground.
5. Control Through Fear:
   Both use their codebooks to create fear about missing salvation, facing judgment, or being excluded from God’s kingdom if one doesn’t meet organizational requirements.
6. Pressure to Evangelize:
   Both interpret multiple parables as mandating constant evangelism, using fear of judgment to pressure members into recruitment activity.
7. Dismissal of Opposition:
   Both codebooks provide interpretive frameworks for dismissing all criticism as satanic, all opposition as persecution, and all warnings as evidence of being the true church.
8. Elevation of Leaders:
   Both codebooks elevate their founders to positions of unique authority, making their teaching essential for salvation and equal to scripture.
9. Reversal of Traditional Meaning:
   Both frequently reverse the plain meaning of parables or traditional Christian interpretation to serve organizational purposes.
10. Flexibility When Convenient:
    Both demonstrate willingness to interpret the same symbols differently depending on what argument they’re making, revealing that interpretation is driven by organizational needs rather than consistent principles.

The Danger of Codebook Interpretation

The codebook approach to biblical interpretation is dangerous because it:

• Replaces scripture’s authority with organizational authority – The codebook becomes the lens through which all scripture must be read
• Makes scripture inaccessible without the organization – Members believe they cannot understand the Bible without the codebook
• Creates dependency on organizational teaching – Members must constantly refer to the codebook rather than reading scripture plainly
• Prevents independent verification – The codebook provides answers that members are not allowed to question
• Builds a closed system – Every symbol points back to the organization, making the system self-validating
• Enables manipulation – Leaders can make scripture mean whatever serves organizational purposes

The Biblical Alternative

In contrast to cultic codebooks, sound biblical interpretation recognizes that:

• Scripture interprets scripture – The Bible’s own explanations of symbols and parables take precedence
• Context matters – Passages must be understood in their historical, literary, and theological context
• Plain meaning is primary – Unless there’s clear indication otherwise, scripture should be read according to its plain sense
• Universal application – Parables teach truths applicable to all believers, not just one organization
• Christ-centered focus – All scripture points to Christ and His finished work, not to human organizations or leaders
• Historical continuity – Interpretation should align with how the church has understood scripture throughout history
• Holy Spirit guidance – All believers have the Holy Spirit to guide them into truth, not just one organization

Conclusion

The striking similarities between WMSCOG and SCJ codebooks reveal that both movements are drawing from the same polluted well of Korean cultic hermeneutics. Both have learned that creating comprehensive symbol systems allows them to make scripture say whatever serves their organizational interests. Both use their codebooks to create dependency, control members, and establish exclusive salvation through organizational membership.

Understanding these codebooks is essential for recognizing and responding to these movements. When someone begins teaching that biblical symbols have hidden meanings that only their organization can reveal, this is a major warning sign. When parables are consistently interpreted to promote one organization as uniquely necessary for salvation, this contradicts the gospel. When a comprehensive symbol system makes scripture incomprehensible without organizational teaching, this creates cultic dependency.

The good news is that scripture, when interpreted according to sound principles and in light of the full biblical narrative, protects against such distortions. The parables of Jesus, properly understood, point us to God’s grace, mercy, and love revealed in Christ—not to any human organization. They call us to faith, repentance, and love—not to membership in a specific group. They reveal the character of God’s kingdom—not the organizational structure of a modern cult.

May God grant discernment to all who encounter these movements, that they may recognize the distortion of scripture and return to the simple, powerful, sufficient gospel of Jesus Christ, who alone is the way, the truth, and the life.