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

Lesson 117: Revelation 11 – The Two Witnesses & the 7th Trumpet

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

Introduction: The Ship That Cannot Be Missed

You’ve reached Lesson 117. You’ve been studying for months now. You’ve invested significant time in classes, memorizing verses, and building relationships within the group. You’ve learned Shincheonji’s interpretive framework—how to see “spiritual meanings,” how to connect verses using “Bible logic,” how everything points to the Tabernacle Temple narrative and ultimately to Lee Man-hee.

In recent lessons, you’ve been introduced to increasingly significant claims:

• You are part of the fulfillment of Revelation
• You are “created according to Revelation”
• Lee Man-hee is the “Promised Pastor” who received the little scroll from heaven
• He is the only one who can properly teach Revelation
• You need his teaching to understand God’s word

And now comes Lesson 117.

The lesson begins with something new: “Memorization” and “Yeast of Heaven”—poetic, liturgical language that creates an emotional and spiritual atmosphere before the teaching begins.

The instructor reads:

“The boat we ride on, it’s like the ark of Noah. Like Noah, who welcomed a new era and a new kingdom, our family members are going with their bodies stowed on the Ship of Heaven. Even in anguish or hunger, we must not miss this ship we are on, the ship headed towards heaven. We must hold on tight and go to the destination.”

The Ship of Heaven. The ark of Noah. A new era. A new kingdom. Bodies stowed on the ship. Even in anguish or hunger, we must not miss this ship. Hold on tight. Go to the destination.

This is powerful imagery. It evokes:

• Salvation (Noah’s ark saved eight people from the flood)
• Urgency (the flood is coming; you must get on the ark)
• Fear (if you miss the ship, you’ll be left behind)
• Endurance (even in anguish or hunger, hold on tight)
• Destination (there’s a specific place we’re going)

This is not just teaching. This is creating a narrative—a story in which you are a character. You are on the Ship of Heaven. The flood is coming. You must not miss this ship. You must hold on tight, even in anguish or hunger, until you reach the destination.

Then the instructor transitions to “Shincheonji Services”:

“Today’s lesson is very important and it’s very timely for the period that we are living in today and what we are able to hear because of the work that God is fulfilling.”

“Very important.” “Very timely.” “The period we are living in today.” “The work that God is fulfilling.”

This creates a sense of significance and urgency—what you’re learning today is critically important for this specific moment in history.

The instructor continues:

“So let us remember, we have to be those who continue to offer God proper service as it said in Romans 12:1-8, we have to offer our bodies as what? Living sacrifice is acceptable for God. We have to be able to give our bodies as a living sacrifice. That is our act of worship.”

“Offer our bodies as living sacrifice.” “That is our act of worship.”

This language echoes Romans 12:1, but notice how it’s being applied: offering your body as a living sacrifice is connected to attending Shincheonji services.

“So the most important basic of a life of faith that we must keep is actually service. We have to have the mindset that I should never miss service because it’s a time for me to spend with God. It’s a time for me to receive the water of life from his throne and for me to truly be cleansed.”

“The most important basic of a life of faith… is service.” “Never miss service.” “Time to spend with God.” “Receive the water of life.” “Truly be cleansed.”

Service attendance is being positioned as:

• The most important basic of faith
• Essential for spending time with God
• Essential for receiving the water of life
• Essential for being truly cleansed

This creates total dependence on organizational services for spiritual life.

The instructor reinforces the “Wash Day” teaching from previous lessons:

“As you were able to hear yesterday, according to Numbers Chapter 19, unfortunately, when we are out in the world, we are around a lot of people who do not have the truth. They are still very dirty. They are still dead spiritually. But what is God doing for you? Is God keeping you dead in a grave? No, praise God. God is actually calling you out to come and be part of the living, man. And the best time to do that is on wash days, on Wednesdays and Sundays.”

The dichotomy is reinforced:

• The world = people who don’t have the truth, dirty, dead spiritually
• Shincheonji services = being called out to be part of the living, being cleansed

This creates:

• Fear of the world (it’s contaminating)
• Dependence on Shincheonji services (only there are you truly cleansed)
• Isolation from outside (people are “dead spiritually”)

The instructor explains the service schedule and creates anticipation:

“So right now, you are not required to join class in the evening, but stop thinking about it because very soon, we’ll be passing over, amen? So if you have some conflicts with your schedule that prevents you from coming on Wednesdays at 7, please talk to your evangelist and start making way and asking God to help you so that way you can keep both days as being honorable to the power of God.”

“Very soon, we’ll be passing over.”

This creates:

• Urgency (very soon)
• Anticipation (passing over is imminent)
• Pressure to adjust schedules (if you have conflicts, start making way)
• Expectation of increased commitment (both Wednesday and Sunday)

Students are being prepared for increased time commitment—not just Sundays, but also Wednesdays. And they’re being told to start adjusting their schedules now because “very soon, we’ll be passing over.”

Then comes the introduction of the “Seven Basics of Faith”—a comprehensive behavioral control system that defines what it means to be “proper in the eyes of God.”

This lesson is significant because it:

1. Consolidates commitment after revealing the Promised Pastor
2. Introduces comprehensive behavioral expectations (Seven Basics)
3. Redirects financial giving to Shincheonji
4. Creates urgency about “passing over” (imminent commitment)
5. Uses fear-based imagery (“Ship of Heaven,” “must not miss”)
6. Prepares for increased time commitment (Wednesday and Sunday services)
7. Positions students as “transitioning” (not yet fully “true children”)
8. Introduces recruitment expectations (“workers not workloads”)

But is any of this biblical? Is service attendance the “most important basic of a life of faith”? Are the “Seven Basics” biblical requirements or organizational control? Is tithing to Shincheonji now required because traditional churches were “the enemy”? Are believers “transitioning into becoming true children of God,” or are they already children of God through faith in Christ?

And most importantly: What did first-century Christians understand when they read Revelation 11?

In this refutation, we will examine Lesson 117 through the dual lenses outlined in “Testing Shincheonji’s Claims: Two Lenses, One Story”—the Reflectional Lens (examining psychological and spiritual impact) and the Discernment Lens (testing claims against Scripture, history, and logic). We will also apply the First-Century Christian lens, asking what the original believers would have understood, and the Historical lens, examining the actual literary and symbolic nature of Revelation.

This refutation does not focus on debates between Premillennialism, Amillennialism, or Postmillennialism. Instead, it seeks to understand Revelation 11 as first-century Christians would have—as symbolic apocalyptic literature addressing their immediate context under Roman persecution.

For a more comprehensive examination of Shincheonji’s claims, visit closerlookinitiative.com/shincheonji-examination.

Part 1: The “Ship of Heaven” Imagery – Creating Fear of Missing Out

SCJ’s Teaching: You’re on the Ship of Heaven—Don’t Miss It

The lesson begins with poetic, liturgical language:

“The boat we ride on, it’s like the ark of Noah. Like Noah, who welcomed a new era and a new kingdom, our family members are going with their bodies stowed on the Ship of Heaven. Even in anguish or hunger, we must not miss this ship we are on, the ship headed towards heaven. We must hold on tight and go to the destination.”

The imagery:

• The boat/ship = Shincheonji
• Like the ark of Noah = salvation from judgment
• A new era and a new kingdom = what’s coming
• Bodies stowed on the ship = physical commitment
• Even in anguish or hunger = endure suffering
• Must not miss this ship = fear of missing out
• Hold on tight = don’t let go, don’t leave
• Go to the destination = stay until the end

This is powerful, evocative imagery that creates:

1. Identification with Noah’s Ark

Noah’s ark is one of the most powerful salvation images in Scripture—eight people saved from global judgment through the ark.

By comparing Shincheonji to Noah’s ark, the teaching creates:

• Shincheonji = the only place of salvation (just as the ark was the only place of safety)
• Outside Shincheonji = judgment and death (just as outside the ark was the flood)
• You must stay in Shincheonji (just as Noah’s family had to stay in the ark)

2. Fear of Missing Out (FOMO)

“We must not miss this ship.”

This creates fear: “What if I miss the ship? What if I’m left behind? What if I don’t make it to the destination?”

This fear is powerful because:

• It creates urgency (the ship is leaving)
• It creates anxiety (what if I miss it?)
• It creates pressure to commit (I must get on and stay on)

3. Endurance Through Suffering

“Even in anguish or hunger, we must not miss this ship we are on.”

This prepares students for suffering—and tells them they must endure it without leaving.

“Even in anguish or hunger”—what does this mean?

• Emotional anguish (doubts, concerns, conflicts with family)
• Physical hunger (exhaustion, burnout from constant activity)
• Relational hunger (isolation from family and friends)
• Spiritual hunger (feeling distant from God despite constant activity)

The message is: “Even if you experience anguish or hunger, don’t leave. Hold on tight. Stay on the ship.”

This is preparing students to endure suffering without questioning or leaving.

4. Pressure to “Hold On Tight”

“We must hold on tight and go to the destination.”

This creates pressure: “Don’t let go. Don’t waver. Don’t doubt. Don’t leave. Hold on tight no matter what.”

This language discourages:

• Questioning (hold on tight, don’t waver)
• Doubting (hold on tight, don’t doubt)
• Leaving (hold on tight, don’t let go)
• Seeking outside perspectives (hold on tight to what you’re being taught)

5. Destination Focus

“Go to the destination.”

This creates a future focus: “We’re not there yet. We’re on the way. We must keep going until we reach the destination.”

This keeps students in a state of:

• Anticipation (we’re going somewhere)
• Incompleteness (we’re not there yet)
• Dependence (we need to stay on the ship to reach the destination)

Understanding the Psychological Function of “Ship of Heaven” Imagery

This imagery serves multiple psychological functions:

1. Creates a Narrative

You’re not just attending Bible study. You’re not just learning doctrine. You’re on a journey—on the Ship of Heaven, headed to a destination, like Noah’s family on the ark.

This narrative creates:

• Identity (I’m a passenger on the Ship of Heaven)
• Purpose (I’m going to a destination)
• Community (we’re all on this ship together)
• Urgency (the ship is moving; I can’t miss it)

Narratives are powerful because they give meaning and identity. When you see yourself as a character in a story, you’re emotionally invested in that story.

2. Creates Fear of Missing Out

“We must not miss this ship.”

This creates powerful FOMO (Fear of Missing Out):

• What if I miss the ship?
• What if I’m left behind?
• What if I don’t reach the destination?
• What if everyone else makes it but I don’t?

FOMO is one of the most powerful psychological motivators. It creates anxiety and pressure to commit—not because you’ve carefully considered the decision, but because you’re afraid of missing out.

3. Justifies Suffering

“Even in anguish or hunger, we must not miss this ship.”

This prepares students to endure suffering without questioning:

• If you experience anguish (emotional distress), that’s normal—hold on tight
• If you experience hunger (exhaustion, burnout), that’s normal—hold on tight
• If you have doubts or concerns, that’s normal—hold on tight
• If your family expresses concern, that’s normal—hold on tight

This language reframes suffering as expected and necessary—not as a warning sign that something might be wrong.

4. Discourages Leaving

“Hold on tight.”

This creates pressure not to leave:

• If you let go, you’ll fall off the ship
• If you leave, you’ll miss the destination
• If you waver, you’ll be lost

This makes leaving psychologically difficult—because leaving feels like letting go of the ship and drowning in the flood.

5. Creates Total Commitment

“Bodies stowed on the ship.”

This language suggests total, physical commitment—not just intellectual agreement, but your entire being committed to the organization.

“Bodies stowed”—this suggests:

• You’re fully on board (not just partially)
• You’re committed physically (not just mentally)
• You’re going all the way to the destination (not getting off early)

The Problem: Manipulative Use of Biblical Imagery

Using Noah’s ark as an image is not inherently wrong—the Bible itself uses the ark as an image of salvation (1 Peter 3:20-21). But the way Shincheonji uses this imagery raises serious concerns:

1. It Equates Shincheonji with the Ark

By saying “the boat we ride on, it’s like the ark of Noah,” the teaching equates Shincheonji with the ark—the only place of salvation.

This creates:

• Shincheonji = salvation
• Outside Shincheonji = judgment and death
• You must stay in Shincheonji to be saved

But is Shincheonji the ark? Or is Christ the ark?

2. It Creates False Urgency

“We must not miss this ship.”

This creates urgency: the ship is leaving; you must get on and stay on.

But is this urgency legitimate? Or is it manipulation?

Shincheonji has been saying “we’re so close” for 40 years. The “42 months of destruction” ended in 1984—40 years ago. How much longer will it be “very soon”?

This is false urgency—creating pressure to commit by suggesting something is imminent when it’s been “imminent” for decades.

3. It Justifies Suffering Without Questioning

“Even in anguish or hunger, we must not miss this ship.”

This prepares students to endure suffering without questioning whether the suffering is legitimate or a warning sign.

Healthy communities don’t tell you to endure “anguish or hunger” without question. They encourage you to examine whether the suffering is:

• Necessary (the suffering that comes with following Christ)
• Or harmful (the suffering that comes from manipulation and control)

Jesus promises rest (Matthew 11:28), not anguish and hunger.

4. It Discourages Critical Thinking

“Hold on tight.”

This discourages:

• Questioning (just hold on)
• Doubting (just hold on)
• Seeking outside perspectives (just hold on)
• Leaving (just hold on)

Healthy communities encourage critical thinking, questions, and freedom. Manipulative communities discourage questioning and create pressure to “hold on tight” without examining whether what you’re holding onto is true.

Biblical Response: Christ Is the Ark, Not an Organization

The Bible does use Noah’s ark as an image—but as an image of Christ, not an organization.

1. Christ Is the Ark of Salvation

1 Peter 3:20-21:

“…who disobeyed long ago when God waited patiently in the days of Noah while the ark was being built. In it only a few people, eight in all, were saved through water, and this water symbolizes baptism that now saves you also—not the removal of dirt from the body but the pledge of a clear conscience toward God. It saves you by the resurrection of Jesus Christ.”

The ark symbolizes baptism—and baptism saves “by the resurrection of Jesus Christ.”

The ark points to Christ—not to an organization. Christ is the ark of salvation.

2. Salvation Is in Christ, Not in Organizational Membership

Acts 4:12:

“Salvation is found in no one else, for there is no other name under heaven given to mankind by which we must be saved.”

“Salvation is found in no one else”—not in Shincheonji, not in any organization, but in Christ alone.

John 10:9:

“I am the gate; whoever enters through me will be saved. They will come in and go out, and find pasture.”

Jesus is the gate—not Shincheonji. Whoever enters through Jesus will be saved.

3. We Don’t Need to Fear Missing Out

John 6:37:

“All those the Father gives me will come to me, and whoever comes to me I will never drive away.”

“Whoever comes to me I will never drive away.”

If you come to Jesus, He will never drive you away. You don’t need to fear missing out—if you’re in Christ, you’re secure.

John 10:28-29:

“I give them eternal life, and they shall never perish; no one will snatch them out of my hand. My Father, who has given them to me, is greater than all; no one can snatch them out of my Father’s hand.”

“They shall never perish; no one will snatch them out of my hand.”

If you’re in Christ, no one can snatch you out of His hand—not even leaving Shincheonji. Your salvation is secure in Christ, not in organizational membership.

4. Jesus Offers Rest, Not Anguish and Hunger

Matthew 11:28-30:

“Come to me, all you who are weary and burdened, and I will give you rest. Take my yoke upon you and learn from me, for I am gentle and humble in heart, and you will find rest for your souls. For my yoke is easy and my burden is light.”

“I will give you rest… my yoke is easy and my burden is light.”

Jesus offers rest—not anguish and hunger. If you’re experiencing constant anguish and hunger, this is not from Jesus.

5. Perfect Love Casts Out Fear

1 John 4:18:

“There is no fear in love. But perfect love drives out fear, because fear has to do with punishment. The one who fears is not made perfect in love.”

“Perfect love drives out fear.”

If you’re living in fear (fear of missing the ship, fear of being left behind, fear of losing salvation), this is not from God’s perfect love.

God’s love casts out fear. Manipulation uses fear to control.

What First-Century Christians Would Have Understood

First-century Christians would NOT have understood:

• The church as a “ship” you must not miss
• Salvation as dependent on staying in one organization
• Enduring “anguish or hunger” without questioning
• Fear of missing out if you leave

They would have understood:

• Christ as the ark of salvation (1 Peter 3:20-21)
• Salvation as secure in Christ (John 10:28-29)
• Rest in Christ (Matthew 11:28)
• Freedom from fear (1 John 4:18)
• The church as the body of Christ (1 Corinthians 12:27), not a “ship” you can miss

The “Ship of Heaven” imagery creates fear, urgency, and dependence on the organization—something first-century Christians would not have recognized as biblical.

Questions to Ask

If you’re being told you’re on the “Ship of Heaven” and must not miss it:

1. Is Shincheonji the ark?

Does the Bible teach that one organization is the ark of salvation? Or does it teach that Christ is the ark (1 Peter 3:20-21)?

2. Is this creating fear?

Am I experiencing fear of missing out? Fear of being left behind? Is this fear from God’s perfect love (1 John 4:18)?

3. Should I endure anguish and hunger without questioning?

Jesus promises rest (Matthew 11:28). If I’m experiencing constant anguish and hunger, should I just “hold on tight”? Or should I examine whether this is healthy?

4. Is my salvation secure in Christ?

Does the Bible teach that “no one will snatch them out of my hand” (John 10:28)? If so, can I lose salvation by leaving Shincheonji?

5. Is this manipulation?

Is this imagery creating urgency, fear, and pressure to commit? Or is it genuinely helping me understand Scripture?

Part 2: Service Attendance as “The Most Important Basic” – Creating Organizational Dependence

SCJ’s Teaching: Service Attendance Is the Most Important Basic of Faith

After the “Ship of Heaven” imagery, the instructor transitions to service attendance:

“So let us remember, we have to be those who continue to offer God proper service as it said in Romans 12:1-8, we have to offer our bodies as what? Living sacrifice is acceptable for God. We have to be able to give our bodies as a living sacrifice. That is our act of worship. So the most important basic of a life of faith that we must keep is actually service. We have to have the mindset that I should never miss service because it’s a time for me to spend with God. It’s a time for me to receive the water of life from his throne and for me to truly be cleansed.”

The claims:

1. Romans 12:1-8 teaches we should offer our bodies as living sacrifice
2. Service attendance is “the most important basic of a life of faith”
3. We must “never miss service”
4. Service is “a time to spend with God”
5. Service is when we “receive the water of life”
6. Service is when we are “truly cleansed”

This teaching creates:

• Total dependence on organizational services for spiritual life
• Obligation (“we must keep,” “never miss”)
• Exclusive access to God (service is when you spend time with God, receive water of life, are truly cleansed)

Understanding Romans 12:1 in Context

Let’s examine what Romans 12:1 actually says:

Romans 12:1:

“Therefore, I urge you, brothers and sisters, in view of God’s mercy, to offer your bodies as a living sacrifice, holy and pleasing to God—this is your true and proper worship.”

What does “offer your bodies as a living sacrifice” mean?

In context, Paul is urging believers to:

• Live holy lives (set apart for God)
• Dedicate their entire lives to God (not just religious activities)
• Worship God through how they live (not just through rituals)

Romans 12:2 continues:

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

“Do not conform to the pattern of this world, but be transformed.”

This is about transformation of life—not about attending organizational services.

Romans 12:3-8 continues with practical applications:

• Humility (v. 3)
• Using spiritual gifts (v. 6-8)
• Serving one another (v. 7)

So Romans 12:1-8 is about:

• Dedicating your entire life to God
• Being transformed by renewing your mind
• Living humbly
• Using your gifts to serve others

It’s NOT about:

• Attending organizational services as “the most important basic”
• Never missing services
• Services being the exclusive place to spend time with God

Shincheonji is taking Romans 12:1 out of context and applying it to mandatory service attendance—which is not what Paul was teaching.

The Problem: Service Attendance as “The Most Important Basic”

Shincheonji claims: “The most important basic of a life of faith that we must keep is actually service.”

Problems with this claim:

1. It Makes Organizational Activity the Center of Faith

By claiming service attendance is “the most important basic,” Shincheonji makes organizational activity the center of faith—not relationship with Christ, not love for God and neighbor, not transformation of character, but attendance at organizational services.

But what does Jesus say is most important?

Matthew 22:37-40:

“Jesus replied: ‘Love the Lord your God with all your heart and with all your soul and with all your mind.’ This is the first and greatest commandment. And the second is like it: ‘Love your neighbor as yourself.’ All the Law and the Prophets hang on these two commandments.”

The most important is love for God and love for neighbor—not service attendance.

2. It Creates Dependence on Organization for Spiritual Life

The teaching claims:

• Service is “a time to spend with God”
• Service is when you “receive the water of life”
• Service is when you are “truly cleansed”

This creates total dependence: “I can only spend time with God at services. I can only receive the water of life at services. I can only be truly cleansed at services.”

But is this biblical?

Can we only spend time with God at organizational services?

1 Thessalonians 5:17:

“Pray continually.”

We can pray continually—anytime, anywhere. Time with God is not limited to organizational services.

Can we only receive the water of life at organizational services?

John 4:13-14:

“Jesus answered, ‘Everyone who drinks this water will be thirsty again, but whoever drinks the water I give them will never thirst. Indeed, the water I give them will become in them a spring of water welling up to eternal life.'”

The water Jesus gives becomes “a spring of water welling up” within believers—not something you receive only at organizational services.

Can we only be truly cleansed at organizational services?

1 John 1:7:

“But if we walk in the light, as he is in the light, we have fellowship with one another, and the blood of Jesus, his Son, purifies us from all sin.”

“The blood of Jesus… purifies us from all sin.”

We are cleansed by Christ’s blood—not by attending organizational services.

3. It Violates Christian Freedom

Galatians 5:1:

“It is for freedom that Christ has set us free. Stand firm, then, and do not let yourselves be burdened again by a yoke of slavery.”

“It is for freedom that Christ has set us free.”

Christ sets us free—not enslaved to mandatory service attendance.

Colossians 2:16-17:

“Therefore do not let anyone judge you by what you eat or drink, or with regard to a religious festival, a New Moon celebration or a Sabbath day. These are a shadow of the things that were to come; the reality, however, is found in Christ.”

“Do not let anyone judge you by… a religious festival… or a Sabbath day.”

Believers are not to be judged by religious observances—yet Shincheonji is creating mandatory service attendance as “the most important basic.”

4. It Creates Guilt and Obligation

“We must never miss service.”

This creates guilt: “If I miss service, I’m failing God. I’m not keeping the most important basic. I’m not being a proper believer.”

But is this biblical?

Hebrews 10:24-25:

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

“Not giving up meeting together.”

Yes, believers should meet together—but this is an encouragement, not a command that creates guilt. And it’s about meeting with other believers generally—not about mandatory attendance at one specific organization’s services at specific times.

The “Wash Day” Reinforcement

The instructor reinforces the “Wash Day” teaching from Lesson 116:

“As you were able to hear yesterday, according to Numbers Chapter 19, unfortunately, when we are out in the world, we are around a lot of people who do not have the truth. They are still very dirty. They are still dead spiritually. But what is God doing for you? Is God keeping you dead in a grave? No, praise God. God is actually calling you out to come and be part of the living, man. And the best time to do that is on wash days, on Wednesdays and Sundays.”

The dichotomy:

• The world = people who don’t have the truth, dirty, dead spiritually
• Shincheonji services (“Wash Days”) = being called out to be part of the living, being cleansed

This reinforces:

• Isolation from the world (people are dirty and dead)
• Dependence on Shincheonji services (only there are you cleansed and alive)
• Fear of contamination (being in the world makes you dirty)

This is examined in detail in the refutation of Lesson 116. The key point: This teaching creates a false dichotomy that isolates students from the world and creates total dependence on organizational services.

The Service Schedule and Preparation for Increased Commitment

The instructor explains the service schedule:

“So because you are now studying, we only have to keep Sundays, which is why we do it on Sundays at 6 p.m. But on Mount Zion, what time do you think we have service? What time is service? On Sundays, it’s at 11:30 am… And on Wednesdays, we have service at 7 p.m. in the nighttime. So right now, you are not required to join class in the evening, but stop thinking about it because very soon, we’ll be passing over, amen? So if you have some conflicts with your schedule that prevents you from coming on Wednesdays at 7, please talk to your evangelist and start making way and asking God to help you so that way you can keep both days as being honorable to the power of God.”

Key points:

1. Currently: Students attend Sunday services at 6 PM
2. At Mount Zion: Services are Sundays at 11:30 AM and Wednesdays at 7 PM
3. “Very soon, we’ll be passing over” (imminent full membership)
4. Students should start adjusting schedules now to accommodate both days
5. “Talk to your evangelist” if you have conflicts
6. “Ask God to help you” keep both days

This is preparing students for increased time commitment:

• Not just Sundays, but also Wednesdays
• Not just 6 PM, but 11:30 AM (which may conflict with work)
• Students should start adjusting their schedules now
• If they have conflicts, they should talk to their evangelist (not make their own decisions)
• They should pray for God to help them keep both days (framing it as God’s will)

This creates:

• Schedule control (specific days and times)
• Pressure to adjust life around organizational activities (not the other way around)
• Dependence on evangelist for decision-making about conflicts
• Framing organizational demands as God’s will (“ask God to help you keep both days”)

Biblical Response: True Worship and Christian Freedom

The Bible teaches about worship and gathering—but in ways very different from Shincheonji’s mandatory service attendance:

1. True Worship Is Not Limited to Organizational Services

John 4:21-24:

“Jesus declared, ‘Believe me, a time is coming when you will worship the Father neither on this mountain nor in Jerusalem… Yet a time is coming and has now come when the true worshipers will worship the Father in the Spirit and in truth, for they are the kind of worshipers the Father seeks. God is spirit, and his worshipers must worship in the Spirit and in truth.'”

“True worshipers will worship the Father in the Spirit and in truth.”

Worship is not tied to a specific location or specific service times. True worship is “in the Spirit and in truth”—not limited to Sundays at 11:30 AM and Wednesdays at 7 PM at Shincheonji.

2. Believers Should Meet, But Not Under Compulsion

Hebrews 10:24-25:

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

“Not giving up meeting together.”

Yes, believers should meet—but this is an encouragement, not a command that creates guilt and obligation. And it’s about meeting with believers generally—not mandatory attendance at one organization’s specific services.

3. Christ Offers Rest, Not Burdensome Obligations

Matthew 11:28-30:

“Come to me, all you who are weary and burdened, and I will give you rest. Take my yoke upon you and learn from me, for I am gentle and humble in heart, and you will find rest for your souls. For my yoke is easy and my burden is light.”

“My yoke is easy and my burden is light.”

If service attendance has become a burdensome obligation (“never miss,” “must keep,” adjusting your entire schedule), this is not the “easy yoke” Jesus offers.

4. We Are Free in Christ

Galatians 5:1:

“It is for freedom that Christ has set us free. Stand firm, then, and do not let yourselves be burdened again by a yoke of slavery.”

“It is for freedom that Christ has set us free.”

Christ sets us free—not enslaved to mandatory service attendance at specific times.

5. Time with God Is Not Limited to Organizational Services

Psalm 139:7-10:

“Where can I go from your Spirit? Where can I flee from your presence? If I go up to the heavens, you are there; if I make my bed in the depths, you are there. If I rise on the wings of the dawn, if I settle on the far side of the sea, even there your hand will guide me, your right hand will hold me fast.”

God is present everywhere—not just at Shincheonji services. We can spend time with God anywhere, anytime.

Questions to Ask

If you’re being told service attendance is “the most important basic” and you must “never miss”:

1. Is service attendance the most important?

Does Jesus say service attendance is the most important (Matthew 22:37-40)? Or does He say love for God and neighbor is most important?

2. Can I only spend time with God at services?

Does the Bible teach that time with God is limited to organizational services? Or can we pray continually (1 Thessalonians 5:17)?

3. Can I only be cleansed at services?

Does the Bible teach that we’re cleansed by attending services? Or that “the blood of Jesus… purifies us from all sin” (1 John 1:7)?

4. Is this creating freedom or bondage?

Christ offers an “easy yoke” and “light burden” (Matthew 11:30). Is mandatory service attendance an easy yoke? Or is it creating bondage?

5. Am I adjusting my life around organizational demands?

Is it healthy to adjust my entire schedule around organizational service times? Or should my faith integrate into my life in a balanced way?

SCJ’s Teaching: Seven Basics That True Believers Must Keep

After establishing service attendance as “the most important basic,” the instructor introduces a comprehensive system of seven behaviors that “everyone who is a true believer in God must keep”:

“And also, speaking of basics of life of faith, what else should we keep to really show ourselves as people who are proper in the eyes of God? There are seven basics we must keep…”

The Seven Basics:

1. Service – “We must keep service no matter what.”
2. Prayer – “We have to pray constantly without ceasing.”
3. Evangelism – (Recruitment)
4. Education – “We have to be in the habit of receiving education.”
5. Volunteering – “We must have the heart to volunteer.”
6. Meeting – “We should always be in the habit of meeting.”
7. Offering – “We should give a tenth of our income… to Father God.”

The instructor emphasizes:

“So in the days to come, we’ll learn more about these things as well so we can keep them. But these are the 7 basics that everyone who is a true believer in God must keep. Class, will we keep it? Yes. Amen. Let’s not just be those who say it, but let’s actually follow and have actions.”

The claim is clear: These seven basics are what “everyone who is a true believer in God must keep.” They are requirements for being “proper in the eyes of God.”

This is not presented as suggestions or helpful practices. This is presented as mandatory requirements that define true believers.

Understanding the Function of the “Seven Basics”

Before examining each basic individually, let’s understand the function of this system as a whole:

1. Comprehensive Behavioral Control

The seven basics cover every major area of life:

• Time (service, meeting, education)
• Energy (volunteering, evangelism)
• Money (offering/tithing)
• Spiritual life (prayer)
• Social life (meeting)
• Activities (volunteering, evangelism, education)

This is comprehensive behavioral control—defining how you should spend your time, energy, money, spiritual life, social life, and activities.

2. Creates Total Organizational Dependence

Each basic ties you to the organization:

• Service = attend organizational services
• Education = receive organizational teaching
• Meeting = meet with organizational members
• Volunteering = volunteer for organizational activities
• Evangelism = recruit for the organization
• Offering = give money to the organization
• Prayer = (presumably pray for organizational goals)

This creates total dependence—your entire life revolves around the organization.

3. Defines “True Believers”

“These are the 7 basics that everyone who is a true believer in God must keep.”

This creates a definition: If you keep these seven basics, you’re a true believer. If you don’t, you’re not.

This creates:

• Pressure to conform (I must keep these to be a true believer)
• Guilt if you don’t (if I’m not keeping all seven, I’m not a true believer)
• Judgment of others (those who don’t keep these aren’t true believers)

4. Creates Measurable Compliance

Unlike abstract spiritual qualities (love, joy, peace, patience), these seven basics are measurable:

• Did you attend service? (Yes/No)
• Did you evangelize? (Yes/No)
• Did you volunteer? (Yes/No)
• Did you give offering? (Yes/No)

This creates a system where compliance can be measured and monitored—and where you can be held accountable for not complying.

5. Exhausts Time and Energy

Keeping all seven basics requires significant time and energy:

• Service (multiple times per week)
• Education (classes, study)
• Meeting (regular meetings with members)
• Volunteering (organizational activities)
• Evangelism (recruiting)
• Prayer (constantly)
• Offering (financial giving)

This exhausts students’ time and energy, leaving little for:

• Family and friends outside the organization
• Personal rest and reflection
• Critical thinking about what they’re being taught
• Seeking outside perspectives

This exhaustion serves a control function—when you’re exhausted, you’re more compliant and less likely to question.

Examining Each Basic Individually

Now let’s examine each of the seven basics:

Basic #1: Service

SCJ’s Teaching:

“Service. We must keep service no matter what.”

We’ve already examined this in Part 2. Key points:

• Service attendance is positioned as “the most important basic”
• Creates dependence on organizational services for spiritual life
• Violates Christian freedom (Galatians 5:1)
• Creates guilt and obligation (“never miss”)

Biblical Response:

Hebrews 10:24-25 encourages believers to meet together, but:

• It’s an encouragement, not a command that creates guilt
• It’s about meeting with believers generally, not mandatory attendance at one organization’s services
• It doesn’t say this is “the most important basic”

True worship is “in Spirit and truth” (John 4:23-24), not limited to organizational services at specific times.

Basic #2: Prayer

SCJ’s Teaching:

“Prayer. Because Father God tells us we have to pray constantly without ceasing. So if we call ourselves a believer, especially as we receive the word, the more of the word we have, the more we should pray because it’s a sign of us that we’re showing God that we are relying on Him. We’re not those who are arrogant and thinking we can do things on our own.”

The teaching:

• We must pray “constantly without ceasing”
• The more word we receive, the more we should pray
• Prayer shows we’re relying on God, not being arrogant

Is this biblical?

Yes, the Bible encourages constant prayer:

1 Thessalonians 5:16-18:

“Rejoice always, pray continually, give thanks in all circumstances; for this is God’s will for you in Christ Jesus.”

“Pray continually.”

Ephesians 6:18:

“And pray in the Spirit on all occasions with all kinds of prayers and requests. With this in mind, be alert and always keep on praying for all the Lord’s people.”

“Always keep on praying.”

So prayer is biblical—but notice what’s NOT in Shincheonji’s teaching:

1. No mention of praying for God’s will vs. organizational goals

The teaching says we should pray more as we receive more word—but what are we praying for?

In Shincheonji’s context, prayer is often directed toward:

• Organizational goals (harvest, growth, “God’s work”)
• Passing tests and memorizing verses
• Recruiting more people
• “Passing over” successfully

But biblical prayer is about:

• Relationship with God (Matthew 6:9-13)
• Seeking God’s will (Matthew 26:39)
• Praying for others’ spiritual well-being (Ephesians 1:17-19)
• Thanksgiving and worship (Philippians 4:6)

2. No mention of prayer as conversation with God

Biblical prayer is conversation with God—speaking and listening, expressing our hearts, seeking His will.

But in high-control groups, prayer often becomes:

• Recitation of organizational goals
• Asking God to help you comply with organizational demands
• Seeking God’s blessing on organizational activities

This is examined in Chapter 18 of “Testing Shincheonji’s Claims: Two Lenses, One Story” (“Prayer: Conversation or Compliance?”), which shows how prayer in Shincheonji often becomes about organizational compliance rather than genuine relationship with God.

Biblical Response:

Prayer is essential—but it should be:

• Genuine conversation with God (Matthew 6:6-8)
• Seeking God’s will, not just organizational goals (Matthew 26:39)
• Expressing our hearts honestly (Psalm 62:8)
• Listening for God’s voice (1 Samuel 3:10)

Prayer should not be:

• Merely asking God to help you comply with organizational demands
• Focused primarily on organizational goals
• A measure of your spirituality or compliance

Basic #3: Evangelism

SCJ’s Teaching:

“Evangelism. You guys were able to meet on video the head of evangelism department. Wasn’t that amazing for them to show up and give us some encouragement? So you’ll get to see them more often. Even during our class two, you will be able to learn from them. And they are really amazing people and teachers, by God’s grace.”

The teaching:

• Evangelism is one of the seven basics true believers must keep
• Students met the “head of evangelism department” on video
• They will see them more often and learn from them in “class two”

What does “evangelism” mean in Shincheonji’s context?

In biblical Christianity, evangelism means:

• Sharing the gospel (the good news of Jesus Christ)
• Telling others about salvation through faith in Christ
• Making disciples who follow Jesus

But in Shincheonji, “evangelism” means:

• Recruiting people to Shincheonji Bible study
• Using deceptive methods (not revealing it’s Shincheonji)
• Bringing people into the indoctrination process
• “Harvesting” people into the organization

This is examined extensively in “Testing Shincheonji’s Claims: Two Lenses, One Story”:

Chapter 10: “The Harvest Mandate: From Student to Recruiter”

• Shows how students are transformed from learners to recruiters
• Explains the pressure to “harvest” (recruit)
• Examines the deceptive methods used

Chapter 11: “The Parable of the Sower: Recruitment Strategy or Spiritual Truth?”

• Shows how Shincheonji interprets the Parable of the Sower as a recruitment manual
• Explains how students are taught to categorize people as “good soil,” “rocky soil,” etc.
• Examines the manipulation involved in this interpretation

The problem with Shincheonji’s “evangelism”:

1. It’s Deceptive

Shincheonji’s evangelism typically involves:

• Not revealing it’s Shincheonji initially
• Using front organizations (Bible study groups, Christian clubs)
• Building relationships under false pretenses
• Gradually revealing Shincheonji’s identity only after students are invested

This is deceptive—and the Bible condemns deception:

Ephesians 4:25:

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

“Put off falsehood and speak truthfully.”

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.”

“We do not use deception.”

Biblical evangelism is truthful—not deceptive.

2. It’s Focused on Organizational Recruitment, Not Gospel Sharing

Shincheonji’s evangelism is about recruiting people to the organization—not about sharing the gospel of salvation through faith in Christ alone.

The gospel is:

1 Corinthians 15:3-4:

“For what I received I passed on to you as of first importance: that Christ died for our sins according to the Scriptures, that he was buried, that he was raised on the third day according to the Scriptures.”

“Christ died for our sins… was raised on the third day.”

But Shincheonji’s “evangelism” is about:

• Recruiting to Bible study
• Teaching Shincheonji’s interpretation of Revelation
• Bringing people to Lee Man-hee
• Getting people sealed at Shincheonji

This is not biblical evangelism.

3. It Creates Pressure and Guilt

By making evangelism one of the seven basics “everyone who is a true believer must keep,” Shincheonji creates pressure:

• If I’m not recruiting, I’m not a true believer
• If I’m not bringing people to Bible study, I’m failing God
• I must constantly be looking for “good soil” to harvest

This creates:

• Guilt (I’m not doing enough)
• Pressure (I must recruit)
• Manipulation of relationships (viewing people as potential recruits)

Biblical Response:

Biblical evangelism is:

• Truthful (Ephesians 4:25)
• Focused on the gospel (1 Corinthians 15:3-4)
• Motivated by love (2 Corinthians 5:14)
• Respectful of others’ freedom (2 Corinthians 4:2)

Biblical evangelism is NOT:

• Deceptive (hiding organizational identity)
• Focused on organizational recruitment
• Motivated by guilt and pressure
• Manipulative of relationships

If “evangelism” involves deception, organizational recruitment, and manipulation, it’s not biblical evangelism.

Basic #4: Education

SCJ’s Teaching:

“Education. We have to be in the habit of receiving education. Without education, we can’t be transformed. Without education, we can’t really be cleansed and really become the proper kingdom of God. So through education, our mindset is being transformed so that those who are part of the world, right? Of the world, but part of the world, amen? Does that make sense? Just like we remember in Romans chapter 12. We are in the world, but we shouldn’t be of the world.”

The teaching:

• We must be “in the habit of receiving education”
• Without education, we can’t be transformed
• Without education, we can’t be cleansed
• Without education, we can’t become the proper kingdom of God
• Education transforms our mindset
• Romans 12: “in the world, but not of the world”

The claims:

1. Education is necessary for transformation
2. Education is necessary for cleansing
3. Education is necessary to become the kingdom of God
4. Education transforms our mindset

Is this biblical?

Yes, the Bible values teaching and learning:

2 Timothy 3:16-17:

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

“Useful for teaching… training in righteousness.”

Romans 12:2:

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

“Be transformed by the renewing of your mind.”

So education/teaching is biblical—but notice what’s problematic in Shincheonji’s teaching:

1. “Without education, we can’t be transformed”

This makes transformation dependent on organizational education.

But the Bible teaches transformation comes through:

• The Holy Spirit (2 Corinthians 3:18)
• Relationship with Christ (2 Corinthians 5:17)
• Renewing of the mind through God’s word (Romans 12:2)

Transformation is not dependent on Shincheonji’s education—it comes through the Holy Spirit and God’s word.

2. “Without education, we can’t be cleansed”

This makes cleansing dependent on organizational education.

But the Bible teaches cleansing comes through:

• Christ’s blood (1 John 1:7)
• God’s word (John 15:3)
• The Holy Spirit (Titus 3:5)

1 John 1:7:

“But if we walk in the light, as he is in the light, we have fellowship with one another, and the blood of Jesus, his Son, purifies us from all sin.”

“The blood of Jesus… purifies us from all sin.”

Cleansing is not dependent on Shincheonji’s education—it comes through Christ’s blood.

3. “Without education, we can’t become the proper kingdom of God”

This makes becoming the kingdom dependent on organizational education.

But the Bible teaches we become part of God’s kingdom through:

• Faith in Christ (John 3:3-5)
• New birth by the Spirit (John 3:5-8)
• God’s grace (Ephesians 2:8-9)

Becoming part of God’s kingdom is not dependent on Shincheonji’s education—it comes through faith in Christ and new birth by the Spirit.

4. “Education” Means Organizational Indoctrination

In Shincheonji’s context, “education” means:

• Attending Shincheonji classes
• Learning Shincheonji’s interpretation of Scripture
• Memorizing Shincheonji’s teachings
• Accepting Lee Man-hee’s authority
• Not questioning or seeking outside perspectives

This is not biblical education—this is indoctrination.

Biblical education involves:

• Learning God’s word (2 Timothy 3:16)
• Testing everything (1 Thessalonians 5:21)
• Seeking wisdom (Proverbs 2:1-6)
• Being like the Bereans (Acts 17:11)

Acts 17:11:

“Now the Bereans were of more noble character than those in Thessalonica, for they received the message with great eagerness and examined the Scriptures every day to see if what Paul said was true.”

“They examined the Scriptures every day to see if what Paul said was true.”

Biblical education involves examining Scripture to test what’s being taught—not blindly accepting organizational teaching without question.

5. Creates Dependence on Organization for Spiritual Growth

By making transformation, cleansing, and becoming the kingdom dependent on organizational education, Shincheonji creates total dependence:

“I can’t grow spiritually without Shincheonji’s education. I can’t be transformed without their classes. I can’t be cleansed without their teaching. I can’t become part of the kingdom without their education.”

This is organizational dependence—not biblical spiritual growth.

Biblical Response:

Biblical education is valuable—but:

• Transformation comes through the Holy Spirit (2 Corinthians 3:18), not organizational education
• Cleansing comes through Christ’s blood (1 John 1:7), not organizational education
• Becoming the kingdom comes through faith in Christ (John 3:3-5), not organizational education
• Biblical education involves testing everything (1 Thessalonians 5:21), not blind acceptance
• We should examine Scripture like the Bereans (Acts 17:11), not just accept what we’re told

If “education” means organizational indoctrination without questioning, it’s not biblical education.

Basic #5: Volunteering

SCJ’s Teaching:

“Volunteering. How many of you love to volunteer? So even more so, we must have the heart to volunteer when we become part of God’s kingdom. Many of you have already practiced that even here in the class. Like reciting memory verses volunteering. We really can do it if we just practice, if we just give it a try. So let’s not be those who get scared just because things seem very daunting, but let us push ourselves, And always volunteer to do things in the class and even more so when we pass over.”

The teaching:

• We must have the heart to volunteer
• Students have already practiced volunteering (reciting memory verses)
• Don’t get scared; push yourself
• Always volunteer in class and after passing over

Is volunteering biblical?

Yes, the Bible encourages willing service:

Colossians 3:23-24:

“Whatever you do, work at it with all your heart, as working for the Lord, not for human masters, since you know that you will receive an inheritance from the Lord as a reward. It is the Lord Christ you are serving.”

“Work at it with all your heart, as working for the Lord.”

1 Peter 4:10:

“Each of you should use whatever gift you have received to serve others, as faithful stewards of God’s grace in its various forms.”

“Use whatever gift you have received to serve others.”

So volunteering/serving is biblical—but notice what’s concerning in Shincheonji’s teaching:

1. “We Must Have the Heart to Volunteer”

This creates obligation: “I must volunteer. If I don’t have the heart to volunteer, something’s wrong with me.”

But biblical service is motivated by:

• Love (1 Corinthians 13:3)
• Gratitude for God’s grace (2 Corinthians 8:1-5)
• Desire to serve others (Galatians 5:13)

Biblical service is NOT motivated by:

• Obligation (“we must”)
• Guilt (“if I don’t volunteer, I’m not a true believer”)
• Pressure (“always volunteer”)

2. “Push Yourself… Always Volunteer”

This creates pressure: “Don’t get scared. Push yourself. Always volunteer.”

But biblical service should be:

• Willing (2 Corinthians 9:7)
• According to ability (2 Corinthians 8:12)
• Not under compulsion (1 Peter 5:2)

2 Corinthians 9:7:

“Each of you should give what you have decided in your heart to give, not reluctantly or under compulsion, for God loves a cheerful giver.”

“Not reluctantly or under compulsion.”

If you’re being pressured to “push yourself” and “always volunteer,” this is compulsion—not willing service.

3. Volunteering for Organizational Activities

In Shincheonji’s context, “volunteering” means:

• Volunteering for organizational activities (events, classes, services)
• Reciting memory verses in class
• Helping with organizational tasks
• Eventually, working for the organization

This ties volunteering to organizational benefit—not to serving others out of love.

Biblical service is about:

• Serving others (Galatians 5:13)
• Using gifts to build up the body (1 Corinthians 12:7)
• Meeting needs (Acts 2:44-45)

Biblical service is NOT about:

• Organizational benefit primarily
• Demonstrating compliance
• Earning approval

Biblical Response:

Biblical service is:

• Motivated by love (1 Corinthians 13:3)
• Willing, not under compulsion (2 Corinthians 9:7)
• According to ability (2 Corinthians 8:12)
• Focused on serving others (Galatians 5:13)

Biblical service is NOT:

• Motivated by obligation and guilt
• Under pressure (“push yourself,” “always volunteer”)
• Primarily for organizational benefit
• A measure of your spirituality

If “volunteering” is motivated by pressure and obligation rather than love and willingness, it’s not biblical service.

Basic #6: Meeting

SCJ’s Teaching:

“Meeting. We should always be in the habit of meeting. Again, we are around a lot of people who don’t have the word, but when we come together, we can really encourage one another. In fact, in Hebrews 10:25, it tells us we should not give up meeting. So whenever there’s a meeting, we should be there. I’m there. When? Time to time. Where? I’ll be there, no problem, That’s the kind of mindset that we should have as we transition into becoming true children of God.”

The teaching:

• We should always be in the habit of meeting
• People outside don’t have the word
• When we come together, we encourage one another
• Hebrews 10:25: “We should not give up meeting”
• Whenever there’s a meeting, we should be there
• “I’m there. When? Time to time. Where? I’ll be there, no problem.”
• This is the mindset as we “transition into becoming true children of God”

Is meeting together biblical?

Yes, the Bible encourages believers to meet:

Hebrews 10:24-25:

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

“Not giving up meeting together.”

Acts 2:42:

“They devoted themselves to the apostles’ teaching and to fellowship, to the breaking of bread and to prayer.”

“They devoted themselves… to fellowship.”

So meeting together is biblical—but notice what’s concerning in Shincheonji’s teaching:

1. “Whenever There’s a Meeting, We Should Be There”

This creates obligation: “Whenever there’s a meeting—any meeting—I should be there. No questions, no excuses. ‘I’m there. When? Time to time. Where? I’ll be there, no problem.'”

This creates:

• Total availability to the organization
• Inability to prioritize (all meetings are equally important)
• Inability to say no (you should always be there)
• Schedule control (your schedule revolves around organizational meetings)

But biblical fellowship is:

• Encouraged, not mandated (Hebrews 10:25 is an encouragement, not a command that creates guilt)
• Balanced with other responsibilities (family, work, rest)
• About genuine relationship, not mere attendance

2. “People Outside Don’t Have the Word”

This reinforces isolation: “People outside don’t have the word. Only when we come together (at Shincheonji meetings) can we encourage one another.”

This creates:

• Isolation from people outside Shincheonji
• Dependence on Shincheonji for encouragement
• Belief that only Shincheonji members can encourage you

But the Bible teaches:

• All believers have the Holy Spirit (Romans 8:9)
• All believers can encourage one another (1 Thessalonians 5:11)
• We should not isolate from other believers (Hebrews 10:25 is about meeting with believers generally, not just one organization)

3. “As We Transition into Becoming True Children of God”

This implies students are not yet “true children of God”—they’re “transitioning.”

But the Bible teaches believers ARE children of God:

John 1:12:

“Yet to all who did receive him, to those who believed in his name, he gave the right to become children of God.”

“To all who did receive him… he gave the right to become children of God.”

If you’ve received Christ, you ARE a child of God—not “transitioning into becoming” one.

Galatians 3:26:

“So in Christ Jesus you are all children of God through faith.”

“You are all children of God through faith.”

Present tense. You ARE children of God through faith—not “transitioning into becoming” children of God through organizational compliance.

This language (“transitioning into becoming true children of God”) creates:

• Uncertainty (am I really a child of God yet?)
• Dependence (I need to keep the seven basics to become a true child of God)
• Conditional identity (my status as a child of God depends on my compliance)

Biblical Response:

Biblical fellowship is:

• Encouraged (Hebrews 10:24-25)
• About genuine relationship (Acts 2:42)
• With all believers (1 Thessalonians 5:11), not just one organization
• Balanced with other responsibilities

Biblical fellowship is NOT:

• Mandatory attendance at all organizational meetings
• Total availability to the organization
• Isolated from believers outside one organization
• A condition for becoming a child of God

Believers ARE children of God through faith (Galatians 3:26)—not “transitioning into becoming” children of God through organizational compliance.

Basic #7: Offering

SCJ’s Teaching:

“Offering. Last is offering. So in the world, we do what? We tithe and we give offering. And we were giving it, unfortunately, to the enemy without even knowing it. And because it was given to the enemy, God wasn’t really accepting it. But now that we know the true kingdom of God, shouldn’t we tithe? Yes. We should give a tenth of our income and do it willingly with a cheerful heart to Father God.”

The teaching:

• In the world, we tithe and give offering
• We were giving it “to the enemy without even knowing it”
• God wasn’t accepting it
• Now that we know the true kingdom of God, we should tithe
• Give a tenth of our income willingly with a cheerful heart to Father God

The claims:

1. Traditional churches are “the enemy”
2. Giving to traditional churches was giving to the enemy
3. God wasn’t accepting offerings given to traditional churches
4. Now we should give to Shincheonji (“the true kingdom of God”)
5. We should give a tenth of our income

This is a significant shift: Students are being told to redirect their financial giving from traditional churches to Shincheonji.

Problems with this teaching:

1. Traditional Churches Are “The Enemy”

“We were giving it, unfortunately, to the enemy without even knowing it.”

This is a shocking claim: Traditional churches are “the enemy.”

This means:

• The church you attended = the enemy
• The pastors who taught you = the enemy
• The Christians who loved and supported you = the enemy
• Your offerings to them = giving to the enemy

This creates:

• Total rejection of traditional Christianity
• Justification for leaving your church
• Guilt for having supported “the enemy”
• Urgency to now support “the true kingdom” (Shincheonji)

But is this biblical?

The Bible teaches about false teachers—but it doesn’t teach that all traditional churches are “the enemy.”

Jesus said:

Matthew 7:15-20:

“Watch out for false prophets. They come to you in sheep’s clothing, but inwardly they are ferocious wolves. By their fruit you will recognize them…”

“By their fruit you will recognize them.”

We should test teachers by their fruit—not blanket-label all traditional churches as “the enemy.”

2. God Wasn’t Accepting Offerings to Traditional Churches

“And because it was given to the enemy, God wasn’t really accepting it.”

This claims God rejected offerings given to traditional churches.

But is this biblical?

The Bible teaches God looks at the heart of the giver:

2 Corinthians 9:7:

“Each of you should give what you have decided in your heart to give, not reluctantly or under compulsion, for God loves a cheerful giver.”

“God loves a cheerful giver.”

God looks at the heart—not at which organization receives the offering. If you gave with a sincere heart, God accepted it—regardless of which church received it.

3. Now We Should Give to Shincheonji

“But now that we know the true kingdom of God, shouldn’t we tithe? Yes.”

This redirects financial giving to Shincheonji.

This creates:

• Financial dependence of students on the organization (they’re now giving 10% of income)
• Financial benefit to the organization
• Pressure to give (it’s one of the seven basics true believers must keep)
• Guilt if you don’t give (you’re not a true believer)

Is tithing biblical?

Tithing was part of the Old Testament law for Israel:

Leviticus 27:30:

“A tithe of everything from the land, whether grain from the soil or fruit from the trees, belongs to the LORD; it is holy to the LORD.”

But in the New Testament, believers are not under the Old Testament law:

Galatians 3:23-25:

“Before the coming of this faith, we were held in custody under the law, locked up until the faith that was to come would be revealed. So the law was our guardian until Christ came that we might be justified by faith. Now that this faith has come, we are no longer under a guardian.”

“We are no longer under a guardian” (the law).

New Testament teaching on giving is:

2 Corinthians 9:6-7:

“Remember this: Whoever sows sparingly will also reap sparingly, and whoever sows generously will also reap generously. Each of you should give what you have decided in your heart to give, not reluctantly or under compulsion, for God loves a cheerful giver.”

“Each of you should give what you have decided in your heart to give, not reluctantly or under compulsion.”

New Testament giving is:

• Voluntary (what you have decided in your heart)
• Not under compulsion (not mandated)
• Cheerful (not out of guilt or obligation)
• Generous (but not a specific percentage)

Shincheonji is imposing Old Testament tithing (10%) as a requirement—which violates New Testament teaching on voluntary, cheerful giving.

4. Creates Financial Control

By making offering one of the seven basics “everyone who is a true believer must keep,” and by specifying 10% of income, Shincheonji creates financial control:

“I must give 10% to be a true believer. If I don’t, I’m not keeping the seven basics. I’m not proper in God’s eyes.”

This creates:

• Financial pressure (I must give 10%)
• Guilt if you don’t (you’re not a true believer)
• Financial benefit to the organization
• Financial burden on students (who may already be struggling financially)

Biblical Response:

Biblical giving is:

• Voluntary (2 Corinthians 9:7)
• Cheerful (2 Corinthians 9:7)
• Not under compulsion (2 Corinthians 9:7)
• According to ability (2 Corinthians 8:12)
• Motivated by love and gratitude (2 Corinthians 8:1-5)

Biblical giving is NOT:

• Mandated (you must give 10%)
• Under compulsion (it’s one of the seven basics you must keep)
• Motivated by guilt (if you don’t, you’re not a true believer)
• Redirected from “the enemy” (traditional churches) to “the true kingdom” (Shincheonji)

Traditional churches are not “the enemy.” God accepts offerings given with a sincere heart. New Testament giving is voluntary and cheerful—not mandated tithing.

If you’re being told to give 10% of your income to Shincheonji because traditional churches are “the enemy,” this is financial manipulation—not biblical giving.

The Cumulative Effect: Total Life Control

When you combine all seven basics, the cumulative effect is total life control:

1. Service = Your time (multiple services per week) 2. Prayer = Your spiritual life (constantly praying for organizational goals) 3. Evangelism = Your relationships (recruiting people) 4. Education = Your mind (organizational indoctrination) 5. Volunteering = Your energy (organizational activities) 6. Meeting = Your social life (organizational meetings) 7. Offering = Your money (10% of income)

This covers every area of life:

• Time (service, meeting, education)
• Energy (volunteering, evangelism)
• Money (offering)
• Spiritual life (prayer)
• Social life (meeting)
• Mind (education)
• Relationships (evangelism)

This is comprehensive behavioral control—defining how you should spend your time, energy, money, spiritual life, social life, mind, and relationships.

And it’s all framed as:

• Requirements for being a true believer (“everyone who is a true believer must keep”)
• Showing yourself proper in God’s eyes (“to really show ourselves as people who are proper in the eyes of God”)
• Transitioning into becoming true children of God (you’re not there yet; you’re transitioning)

This creates:

• Total organizational dependence (every area of life revolves around the organization)
• Exhaustion (keeping all seven basics requires enormous time and energy)
• Guilt (if you’re not keeping all seven, you’re not a true believer)
• Pressure (you must keep all seven to be proper in God’s eyes)
• Isolation (all your time, energy, and social life are within the organization)
• Financial burden (10% of income)
• Identity crisis (you’re “transitioning into becoming” a true child of God—not there yet)

Biblical Response: Freedom in Christ

The Bible teaches freedom in Christ—not comprehensive behavioral control:

Galatians 5:1:

“It is for freedom that Christ has set us free. Stand firm, then, and do not let yourselves be burdened again by a yoke of slavery.”

“It is for freedom that Christ has set us free.”

Christ sets us free—not enslaved to seven mandatory basics that control every area of life.

Matthew 11:28-30:

“Come to me, all you who are weary and burdened, and I will give you rest. Take my yoke upon you and learn from me, for I am gentle and humble in heart, and you will find rest for your souls. For my yoke is easy and my burden is light.”

“My yoke is easy and my burden is light.”

Jesus offers an easy yoke and light burden—not seven mandatory basics that exhaust you.

Colossians 2:20-23:

“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.”

“Why… do you submit to its rules: ‘Do not handle! Do not taste! Do not touch!’?”

Paul warns against submitting to human rules that have “an appearance of wisdom” but “lack any value.”

The seven basics have “an appearance of wisdom”—they sound spiritual, they seem biblical. But they create bondage, not freedom. They exhaust, not rest. They control, not liberate.

True Christian life is:

• Freedom in Christ (Galatians 5:1)
• Rest in Christ (Matthew 11:28)
• Motivated by love (1 Corinthians 13:1-3)
• Empowered by the Spirit (Galatians 5:16-25)
• Bearing fruit naturally (John 15:5)

True Christian life is NOT:

• Comprehensive behavioral control
• Seven mandatory basics you must keep
• Exhausting compliance with organizational demands
• Conditional identity (transitioning into becoming a true child of God)

Questions to Ask

If you’re being told you must keep the seven basics to be a true believer:

1. Are these biblical requirements or organizational control?

Does the Bible teach these seven basics as requirements for being a true believer? Or is this organizational control?

2. Is this creating freedom or bondage?

Christ offers freedom (Galatians 5:1) and rest (Matthew 11:28). Are the seven basics creating freedom and rest? Or bondage and exhaustion?

3. Am I already a child of God?

Does the Bible teach I’m “transitioning into becoming” a child of God? Or that I AM a child of God through faith (Galatians 3:26)?

4. Is this comprehensive life control?

Do the seven basics control my time, energy, money, spiritual life, social life, mind, and relationships? Is this healthy?

5. Were traditional churches really “the enemy”?

Is it biblical to label all traditional churches as “the enemy”? Or should I test teachers by their fruit (Matthew 7:15-20)?

6. Is tithing required?

Does the New Testament mandate 10% tithing? Or does it teach voluntary, cheerful giving (2 Corinthians 9:7)?

The Journey to Lesson 117: Eleven Months of Intensive Indoctrination

By Lesson 117, students have been through nearly a year of intensive, systematic indoctrination. Let’s trace the progression to understand where they are psychologically, emotionally, socially, and spiritually:

Beginner Level (Parables – Months 1-3):

What students learned:

• Traditional Christianity doesn’t understand parables
• Jesus spoke in parables to hide meaning from outsiders
• Only those with “spiritual eyes” can understand
• The Betrayal-Destruction-Salvation pattern is the key to understanding Scripture
• Everything in the Bible has a “spiritual meaning” beneath the surface

Psychological impact:

• Distrust of traditional Christianity (“They don’t understand”)
• Sense of special knowledge (“I’m learning what others don’t know”)
• Dependence on Shincheonji for interpretation (“I need them to understand”)
• Deep friendships formed within the group
• Initial isolation from outside perspectives

Intermediate Level (Bible Logic – Months 4-5):

What students learned:

• Pattern recognition and “Bible logic”
• How to connect unrelated verses to create “proofs”
• How to see “spiritual meanings” everywhere
• Reinforcement that only Shincheonji has correct interpretation
• Practice interpreting everything through Shincheonji’s framework

Psychological impact:

• Deeper dependence on Shincheonji’s interpretive framework
• Confidence in ability to “prove” Shincheonji’s teaching from Scripture
• Further isolation from other Christians (“They don’t use Bible logic”)
• Identity as someone who understands “spiritual meanings”
• Difficulty questioning (the framework seems internally consistent)

Advanced Level – Revelation 1-7 (Months 6-7):

What students learned:

• The Tabernacle Temple narrative (1966-1984)
• Lee Man-hee as “white horse” and “New John”
• Revelation is being fulfilled now (not future)
• The 144,000 and great multitude (two levels of sealing)
• Mount Zion is a physical place (visited it)
• Warning not to “look back” like Lot’s wife
• Categorization as “three kinds of people” (wheat, weeds, birds)
• Public commitment (raised hand to be a priest)
• Identity as “created according to Revelation”
• Specific dates (1966, 1975, 1977, Sept 1980, March 1984)
• Positioned in timeline (“You are in Revelation 7, the Salvation era”)

Psychological impact:

• Deep investment (6-7 months, 80+ hours of classes)
• Identity fusion (“I am part of the fulfillment of Revelation”)
• Physical connection (visited Mount Zion)
• Public commitment (raised hand, made declaration)
• Timeline certainty (“I know exactly where we are”)
• Urgency (“Salvation era is happening now”)
• Social pressure (all friends are in the group)

Advanced Level – Lessons 111-116 (Months 8-10):

What students learned:

Lesson 111:

• Satan’s 6,000-year rule is ending
• Asked: “Have I been created according to Revelation?”
• Warned not to be like dogs, pigs, or betrayers
• Called to public commitment
• Fulfillment of prophecy proves truth
• Prepared to receive “words from the promised pastor”

Lesson 112:

• Told to “remove all doubts from your heart”
• “Unity” means “same heart, same mind”
• Chapter titles from “New John” (Lee Man-hee)
• Two levels of being sealed (hierarchy)
• Encouraged to “shoot for the stars” (Level 2)
• Three-era timeline reinforced
• Revelation 7 is “still being fulfilled today”
• Introduced to “42 months of destruction”

Lesson 113:

• Persecution narrative (Moses → Jesus → “New John”)
• Traditional churches persecute because of Satan
• “Stand firm until the end will be saved” (endurance = salvation)
• Identity reinforcement (“class of overcomers”)
• “The real goal is to enter Mount Zion” (organizational commitment)
• “Book of Life = church registry”
• “A new Book of Life has appeared” (at Shincheonji)
• “Born in Zion” = joining Shincheonji
• Prepared for formal commitment (registry and pledge)

Lesson 115:

• Specific individuals named as prophetic fulfillment (Mr. Oh, Mr. Tak)
• Timeline reinforced (1980-1984 = Revelation 8-9)
• Urgency intensified (“we are so close,” “cannot daily dally”)
• Harvest pressure (“help God harvest more people”)
• “Come out of Babylon” = leave your church, join Shincheonji
• Identity fusion (“you are the reality of those being harvested”)
• Total devotion (“never stop thinking about the work of God”)

Lesson 116:

• “Wash Day” service introduced (emotional/spiritual experience)
• World portrayed as “spiritual filth,” people as “spiritually dead”
• Lee Man-hee revealed as the Promised Pastor
• He received the little scroll from heaven
• He is the only one who can teach Revelation
• You need him to understand God’s word
• Anticipation created for “passing over” (“the full thing”)
• Timeline reinforced again (1977, 1980, 1981, 1984)

Psychological impact by Lesson 116:

• Extreme investment (10 months, 130+ hours)
• Identity completely fused with Shincheonji
• Central figure identified (Lee Man-hee, the Promised Pastor)
• Total dependence (for interpretation, spiritual life, social life, salvation)
• Extreme isolation (from family, friends, church, outside perspectives)
• Multiple layers of fear (losing salvation, being a betrayer, missing out)
• Exhaustion (constant activity and pressure)
• Anticipation (for “passing over,” for “the full thing”)
• Pressure to recruit (harvest)
• Pressure to leave church (come out of Babylon)
• Possibly recruited friends/family
• Possibly distanced from concerned family/friends
• Possibly left church or planning to

Advanced Level – Lesson 117 (Current – Month 11):

And now comes Lesson 117—the consolidation of commitment:

What students experience in Lesson 117:

1. “Ship of Heaven” Imagery:

• You’re on the Ship of Heaven (like Noah’s ark)
• A new era and kingdom are coming
• Even in anguish or hunger, don’t miss this ship
• Hold on tight and go to the destination
• Creates fear of missing out, justifies suffering, discourages leaving

2. Service Attendance as “The Most Important Basic”:

• Service is the most important basic of faith
• Never miss service
• Service is when you spend time with God
• Service is when you receive the water of life
• Service is when you are truly cleansed
• Creates total dependence on organizational services

3. The Seven Basics (SEEVMO):

• Service, Prayer, Evangelism, Education, Volunteering, Meeting, Offering
• “Everyone who is a true believer in God must keep” these seven
• Comprehensive behavioral control (time, energy, money, spiritual life, social life, mind, relationships)
• “To really show ourselves as people who are proper in the eyes of God”
• “As we transition into becoming true children of God”

4. Financial Redirection:

• Traditional churches are “the enemy”
• We were giving to the enemy without knowing it
• God wasn’t accepting those offerings
• Now we should tithe to Shincheonji (10% of income)
• Creates financial commitment and rejection of traditional churches

5. Preparation for Increased Time Commitment:

• Currently: Sunday services at 6 PM
• After passing over: Sunday 11:30 AM and Wednesday 7 PM
• “Very soon, we’ll be passing over”
• Start adjusting schedules now
• Talk to evangelist if you have conflicts
• Ask God to help you keep both days
• Creates urgency and schedule control

6. Identity as “Transitioning”:

• “As we transition into becoming true children of God”
• Not yet fully there, but transitioning
• Creates uncertainty and conditional identity

7. Recruitment Expectations:

• Met the “head of evangelism department”
• Will see them more often in “class two”
• Evangelism is one of the seven basics
• Creates expectation of recruitment

8. “Workers Not Workloads”:

• Prayer mentions becoming “workers for you and not workloads”
• Creates expectation of active organizational work
• Not just recipients, but workers

The Psychological State of Students at Lesson 117

By Lesson 117, students are likely experiencing:

1. Extreme Investment (Sunk Cost Fallacy)

They’ve invested:

• 11 months of time (140+ hours of classes)
• Significant emotional energy
• Deep friendships (social life centered on Shincheonji)
• Physical pilgrimage (visited Mount Zion)
• Public commitments (raised hand, possibly signed registry, possibly took pledge)
• Identity wrapped up in being part of the fulfillment
• Possibly recruited friends or family (invested in their “salvation”)
• Possibly distanced from family/friends who expressed concern
• Possibly left their church or are planning to
• Possibly already giving financially to Shincheonji

The sunk cost fallacy makes it psychologically devastating to leave:

“I’ve invested almost a year of my life. I’ve made public commitments. I’ve recruited people. I’ve distanced myself from family and friends. I’ve left my church. I’ve been giving money. If I leave now, all of that was for nothing. I can’t turn back now. I’m on the Ship of Heaven—I can’t miss it.”

2. Identity Fusion

Their identity is now completely fused with Shincheonji:

• “I am part of the harvest”
• “I am an overcomer”
• “I am born in Zion”
• “I am part of the fulfillment of Revelation”
• “I follow the Promised Pastor”
• “I am helping God reunite His people”
• “I am created according to Revelation”
• “I am on the Ship of Heaven”
• “I am transitioning into becoming a true child of God”
• “I keep the seven basics that true believers must keep”

Leaving would mean losing their entire identity and sense of purpose.

3. Total Dependence

They’re dependent on Shincheonji for:

• Understanding Scripture (only Shincheonji has correct interpretation)
• Understanding Revelation (only the Promised Pastor can teach it)
• Spiritual cleansing (Wash Day services, service attendance)
• Time with God (service is when you spend time with God)
• Receiving the water of life (service is when you receive it)
• Transformation (without education, you can’t be transformed)
• Becoming the kingdom (without education, you can’t become the proper kingdom)
• Social life (all friends are in the group, meeting is one of the seven basics)
• Sense of purpose (helping God harvest, volunteering, evangelism)
• Spiritual identity (transitioning into becoming a true child of God)
• Salvation (tied to being sealed at Shincheonji, following the Promised Pastor)

This creates total dependence—they feel they can’t survive spiritually, socially, emotionally, or even financially (giving 10% of income) without Shincheonji.

4. Extreme Isolation

They’re isolated from:

• Family (who are in “Babylon” or “spiritually dead”)
• Friends outside Shincheonji (who are “spiritually dead,” “don’t have the word”)
• Their church (which is “Babylon,” “the enemy”)
• Other Christians (who don’t understand, persecute, are controlled by Satan)
• Outside perspectives (which are “from Satan,” contaminating)
• The world (which is “spiritual filth,” people are “dirty” and “dead”)

This isolation is reinforced in Lesson 117:

• “When we are out in the world, we are around a lot of people who do not have the truth. They are still very dirty. They are still dead spiritually.”
• “We are around a lot of people who don’t have the word.”
• “We were giving [offerings] to the enemy without even knowing it.”

This isolation makes it extremely difficult to get outside perspectives that might help them see the manipulation.

5. Fear

They’re living in multiple layers of fear:

• Fear of losing salvation if they leave
• Fear of missing the Ship of Heaven (being left behind)
• Fear of missing out (wedding banquet, first resurrection, kingdom, “passing over”)
• Fear of being in “Babylon” when God judges
• Fear of not recruiting enough (failing God, not keeping evangelism basic)
• Fear of not doing enough (not keeping all seven basics)
• Fear of being labeled a betrayer (like Judas)
• Fear of “looking back” (like Lot’s wife)
• Fear of being categorized as “dogs and pigs”
• Fear of losing all friendships if they leave
• Fear of disappointing the Promised Pastor
• Fear of not being “proper in the eyes of God” (if not keeping seven basics)
• Fear of not becoming a “true child of God” (still transitioning)
• Fear of experiencing “anguish or hunger” (but told to hold on tight anyway)

Fear is a powerful control mechanism that keeps people from questioning or leaving.

6. Cognitive Dissonance

They’re experiencing tension between:

• What they’re being taught vs. what Scripture says
• What Shincheonji claims vs. what first-century Christians understood
• The urgency language vs. the reality (40 years of “so close,” “very soon”)
• The call to “unity” vs. the division it creates in their family
• The claim of “love” vs. the manipulation and control they experience
• The claim of “freedom in Christ” vs. the seven mandatory basics
• The claim of “rest in Christ” vs. the exhaustion they experience
• The claim they’re “children of God” vs. being told they’re “transitioning into becoming” children of God
• Their doubts vs. their investment
• Their exhaustion vs. the teaching that they should “never stop thinking about the work”
• The claim that traditional churches are “the enemy” vs. their positive experiences there
• The pressure to give 10% vs. financial struggles

But cognitive dissonance is uncomfortable, so they:

• Rationalize (“There must be an explanation”)
• Avoid (“I don’t want to think about it”)
• Double down (“I need to study more to understand”)
• Suppress doubts (“I need to remove all doubts,” as taught in Lesson 112)

7. Exhaustion and Burnout

They’re exhausted from:

• Constant classes, study, events (4+ hours per week minimum, soon to increase to both Wednesday and Sunday)
• Recruitment pressure (evangelism is one of the seven basics)
• Seven basics to keep (service, prayer, evangelism, education, volunteering, meeting, offering)
• Never feeling like they’ve done enough (must keep all seven to be a true believer)
• “Never stopping thinking about the work of God” (Lesson 115)
• Maintaining “unity” (suppressing doubts and questions)
• Managing relationships with concerned family/friends
• Living in constant urgency (“we’re so close,” “very soon, we’ll be passing over”)
• Financial pressure (giving 10% of income)
• Preparing schedules for increased commitment (adjusting for Wednesday and Sunday services)
• “Pushing yourself” to volunteer
• Being available for all meetings (“I’m there. When? Time to time. Where? I’ll be there, no problem.”)

This exhaustion makes clear thinking difficult—when you’re exhausted, you’re more susceptible to manipulation.

And now they’re being told: “Even in anguish or hunger, we must not miss this ship. Hold on tight.”

This prepares them to endure even more exhaustion and suffering without questioning.

8. Anticipation for “Passing Over”

Lesson 117 intensifies anticipation:

• “Very soon, we’ll be passing over, amen?”
• “As we transition into becoming true children of God”
• Preparing schedules for increased commitment
• Meeting the head of evangelism department (“you’ll get to see them more often”)
• “Even during our class two, you will be able to learn from them”

This creates desire and pressure:

• “I want to pass over”
• “I’m almost there”
• “I should be excited; if I’m not, something’s wrong with me”
• “I’m transitioning; I need to complete the transition”
• “I can’t turn back now; I’m so close”

This anticipation makes students eager to commit fully—not because they’ve carefully considered the decision, but because they’ve been made to desire something they’re told is imminent.

9. Financial Commitment

Lesson 117 introduces financial commitment:

• Traditional churches are “the enemy”
• We were giving to the enemy
• God wasn’t accepting those offerings
• Now we should tithe to Shincheonji (10% of income)

This creates:

• Financial investment in the organization
• Further rejection of traditional churches
• Guilt for having supported “the enemy”
• Pressure to give (offering is one of the seven basics)
• Financial burden (10% of income, which may be significant)

Financial commitment increases the sunk cost—”I’ve not only invested time and energy, but also money. If I leave, I’ve wasted all that money.”

10. Comprehensive Behavioral Control

The seven basics create comprehensive control over:

• Time (service, meeting, education)
• Energy (volunteering, evangelism)
• Money (offering – 10% of income)
• Spiritual life (prayer, service, education)
• Social life (meeting – “I’m there. When? Time to time. Where? I’ll be there.”)
• Mind (education – “without education, we can’t be transformed”)
• Relationships (evangelism – recruiting)

This is total life control—every area of life is now defined by organizational expectations.

And it’s all framed as:

• Requirements for being a true believer
• Showing yourself proper in God’s eyes
• Transitioning into becoming a true child of God

This creates enormous pressure to comply—because non-compliance means you’re not a true believer, not proper in God’s eyes, not becoming a true child of God.

The Trap Is Fully Set and Tightening: The Culmination of Eleven Months

By Lesson 117, the trap is not only fully set (as it was in Lesson 116)—it’s tightening.

Students have been systematically:

1. Isolated from outside perspectives (family, friends, church, other Christians, the world)

2. Made dependent on Shincheonji (for interpretation, spiritual life, social life, transformation, cleansing, salvation)

3. Invested deeply (11 months, 140+ hours, deep friendships, public commitments, financial giving, possibly recruited others, possibly left church)

4. Fused their identity with the organization (I am part of the fulfillment, I follow the Promised Pastor, I’m on the Ship of Heaven, I’m transitioning into becoming a true child of God)

5. Taught to fear leaving (losing salvation, being a betrayer, missing the ship, missing out, not becoming a true child of God, being left in Babylon, disappointing God)

6. Exhausted (constant activity, pressure, seven basics to keep, never stopping thinking about the work)

7. Given a central figure to follow (Lee Man-hee, the Promised Pastor)

8. Made to anticipate full membership (passing over, very soon, transitioning)

9. Told they’re special (part of the 144,000, overcomers, created according to Revelation, on the Ship of Heaven)

10. Positioned in a narrative (Revelation 7, the Salvation era, helping God harvest, on the Ship of Heaven headed to the destination)

11. Given comprehensive behavioral expectations (seven basics that define true believers)

12. Made financially committed (tithing 10% to Shincheonji, rejecting traditional churches as “the enemy”)

13. Prepared for increased time commitment (both Wednesday and Sunday services, adjusting schedules now)

14. Expected to recruit (evangelism is one of the seven basics, met head of evangelism department)

15. Expected to become “workers” (not workloads, but active workers for the organization)

And now, in Lesson 117, they’re told:

“You’re on the Ship of Heaven. Don’t miss it. Even in anguish or hunger, hold on tight. Service is the most important basic—never miss it. Keep all seven basics to be a true believer and be proper in God’s eyes. Traditional churches are the enemy—give your offerings to Shincheonji now. Very soon, we’ll be passing over—start adjusting your schedules for increased commitment. You’re transitioning into becoming true children of God.”

This is the consolidation of commitment after revealing the Promised Pastor. Students are now:

• Deeply invested (can’t turn back without losing everything)
• Totally dependent (can’t survive without Shincheonji)
• Completely isolated (no outside support)
• Fused in identity (leaving means losing who they are)
• Living in fear (of losing salvation, missing the ship, not becoming a true child of God)
• Exhausted (can’t think clearly)
• Anticipating full membership (eager to pass over)
• Following a central figure (Lee Man-hee)
• Under comprehensive behavioral control (seven basics)
• Financially committed (giving 10% of income)
• Preparing for increased time commitment (both Wednesday and Sunday)
• Expected to recruit (evangelism)
• Expected to work (workers not workloads)

The psychological, emotional, social, spiritual, and financial pressure to commit fully is enormous.

Understanding the Indoctrination Process: How Did We Get Here?

This didn’t happen overnight. It was a gradual, systematic process:

Month 1-3 (Beginner Level):

• Plant seeds of distrust in traditional Christianity
• Create sense of special knowledge
• Form deep friendships
• Introduce interpretive framework

Month 4-5 (Intermediate Level):

• Deepen dependence on Shincheonji’s framework
• Practice pattern recognition and “Bible logic”
• Reinforce that only Shincheonji has correct interpretation
• Further isolate from other Christians

Month 6-7 (Advanced Level – Revelation 1-7):

• Introduce the narrative (Tabernacle Temple, Lee Man-hee)
• Create timeline certainty (specific dates)
• Fuse identity (created according to Revelation)
• Make public commitments (raised hand)
• Physical connection (visit Mount Zion)

Month 8-10 (Advanced Level – Lessons 111-116):

• Intensify urgency (we’re so close)
• Create recruitment pressure (harvest)
• Prepare for organizational commitment (registry, pledge)
• Warn against leaving (betrayers, dogs and pigs, Lot’s wife)
• Reinforce persecution narrative (others will oppose you)
• Teach endurance = salvation (stand firm until the end)
• Introduce “Wash Day” services (emotional/spiritual experience)
• Reveal the central figure (Promised Pastor)
• Establish his authority (only he can teach Revelation)
• Create anticipation (passing over, the full thing)

Month 11 (Advanced Level – Lesson 117):

• Consolidate commitment with “Ship of Heaven” imagery (fear of missing out)
• Establish service attendance as “the most important basic” (organizational dependence)
• Introduce comprehensive behavioral control (seven basics)
• Redirect financial giving (traditional churches are “the enemy,” tithe to Shincheonji)
• Prepare for increased time commitment (both Wednesday and Sunday services)
• Reinforce identity as “transitioning” (not yet fully “true children of God”)
• Create recruitment expectations (evangelism is one of the seven basics)
• Establish work expectations (workers not workloads)

Each stage built on the previous one. Each month added another layer of investment, dependence, isolation, identity fusion, fear, behavioral control, and commitment.

By the time students reach Lesson 117, they’re so deeply entrenched that leaving feels impossible—psychologically, emotionally, socially, spiritually, and financially.

The Reflectional Lens: Examining the Impact

As outlined in “Testing Shincheonji’s Claims: Two Lenses, One Story,” the Reflectional Lens asks: What is the impact of this teaching on students’ psychological, emotional, social, and spiritual well-being?

By Lesson 117, the impact is severe:

Psychological:

• Cognitive dissonance (doubts vs. investment)
• Sunk cost fallacy (can’t leave after investing so much—time, energy, money, relationships)
• Fear (of losing salvation, missing the ship, being a betrayer, missing out, not becoming a true child of God)
• Exhaustion (constant activity, seven basics, pressure, never stopping thinking about the work)
• Difficulty thinking clearly (exhaustion + fear + pressure)
• Identity crisis if they consider leaving (who am I without this? I’m transitioning into becoming a true child of God—if I leave, what am I?)
• Anticipation creating pressure (very soon we’ll be passing over—I can’t turn back now)

Emotional:

• Anxiety (am I doing enough? am I keeping all seven basics? am I measuring up? am I proper in God’s eyes?)
• Guilt (if I’m not recruiting, I’m failing God; if I’m not keeping all seven basics, I’m not a true believer; I gave offerings to “the enemy”)
• Shame (if I have doubts, something’s wrong with me; I need to remove all doubts)
• Fear (multiple layers, as listed above)
• Anticipation (for passing over, for becoming a true child of God)
• Emotional dependence (only feel close to God at Shincheonji services)
• Emotional exhaustion (from constant pressure and activity)

Social:

• Isolation from family and friends outside (they’re in Babylon, spiritually dead, don’t have the word, the world is spiritual filth)
• All social life within Shincheonji (meeting is one of the seven basics—”I’m there. When? Time to time. Where? I’ll be there.”)
• Fear of losing all friendships if they leave
• Strained relationships with family who express concern
• Possibly recruited friends/family (now responsible for them, invested in their “salvation”)
• Difficulty relating to people outside (they’re “spiritually dead,” “don’t have the word,” “dirty”)
• Schedule controlled by organizational meetings and services (preparing for both Wednesday and Sunday)

Spiritual:

• Dependence on organization for spiritual life (service is when you spend time with God, receive water of life, are truly cleansed)
• Dependence on Lee Man-hee for understanding God’s word (only he can teach Revelation)
• Salvation tied to organizational membership (being sealed at Shincheonji, following the Promised Pastor, keeping the seven basics)
• Exhaustion from “never stopping thinking about the work” and keeping seven basics
• Fear of losing salvation if they leave
• Difficulty experiencing rest in Christ (constant activity and pressure)
• Worship experience tied to organization (Wash Day services, service attendance)
• Spiritual cleansing tied to organizational rituals (Wash Day, service attendance)
• Identity as “transitioning into becoming” a true child of God (uncertainty, conditional identity)
• Financial commitment (10% of income to Shincheonji)

Financial:

• Giving 10% of income to Shincheonji (financial burden)
• Guilt for having given to “the enemy” (traditional churches)
• Pressure to give (offering is one of the seven basics)
• Financial investment increases sunk cost (harder to leave after giving money)

This is not healthy spiritual growth. This is spiritual, psychological, emotional, social, and financial abuse—using spiritual language and practices to manipulate, control, create dependence, and extract financial resources.

Biblical Response: True Spiritual Health

The Bible teaches what healthy spiritual life looks like:

1. Rest in Christ

Matthew 11:28-30:

“Come to me, all you who are weary and burdened, and I will give you rest. Take my yoke upon you and learn from me, for I am gentle and humble in heart, and you will find rest for your souls. For my yoke is easy and my burden is light.”

Jesus offers rest—not constant exhaustion, seven mandatory basics, and pressure to “never stop thinking about the work.”

If you’re experiencing exhaustion, anxiety, and constant pressure, this is not from Jesus.

2. Freedom in Christ

Galatians 5:1:

“It is for freedom that Christ has set us free. Stand firm, then, and do not let yourselves be burdened again by a yoke of slavery.”

Christ sets us free—not enslaved to organizational demands, seven mandatory basics, and comprehensive behavioral control.

If you’re experiencing bondage, fear, and control, this is not from Christ.

3. Peace in Christ

John 14:27:

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

Jesus gives peace—not fear (of missing the ship, losing salvation, not becoming a true child of God, not being proper in God’s eyes).

If you’re living in constant fear, this is not from Jesus.

4. Assurance of Salvation

1 John 5:13:

“I write these things to you who believe in the name of the Son of God so that you may know that you have eternal life.”

“That you may know”—believers can have assurance of salvation.

If you’re constantly anxious about losing salvation, being told you’re “transitioning into becoming” a true child of God, this is not biblical assurance.

5. You ARE a Child of God (Not “Transitioning”)

Galatians 3:26:

“So in Christ Jesus you are all children of God through faith.”

“You ARE all children of God through faith.”

Present tense. If you have faith in Christ, you ARE a child of God—not “transitioning into becoming” one.

John 1:12:

“Yet to all who did receive him, to those who believed in his name, he gave the right to become children of God.”

“To all who did receive him… he gave the right to become children of God.”

If you’ve received Christ, you ARE a child of God—not transitioning, not conditional on keeping seven basics, not dependent on organizational compliance.

6. Salvation Is in Christ Alone

Acts 4:12:

“Salvation is found in no one else, for there is no other name under heaven given to mankind by which we must be saved.”

“Salvation is found in no one else.”

Not in Shincheonji. Not in keeping seven basics. Not in being on the “Ship of Heaven.” Not in organizational membership. In Christ ALONE.

7. Giving Should Be Voluntary and Cheerful

2 Corinthians 9:7:

“Each of you should give what you have decided in your heart to give, not reluctantly or under compulsion, for God loves a cheerful giver.”

“Not reluctantly or under compulsion.”

If you’re being told you must give 10% because it’s one of the seven basics true believers must keep, this is compulsion—not biblical giving.

8. Traditional Churches Are Not “The Enemy”

The Bible warns about false teachers—but it doesn’t teach that all traditional churches are “the enemy.”

Believers should test teachers (1 John 4:1), examine Scripture (Acts 17:11), and discern by fruit (Matthew 7:15-20)—not blanket-label all traditional churches as “the enemy.”

9. Unity Among Believers

Ephesians 4:3-6:

“Make every effort to keep the unity of the Spirit through the bond of peace. There is one body and one Spirit, just as you were called to one hope when you were called; one Lord, one faith, one baptism; one God and Father of all, who is over all and through all and in all.”

Believers are called to unity—not to division by calling other churches “Babylon” and “the enemy.”

If your teaching creates division between you and other Christians, this is not biblical unity.

Questions to Ask Yourself

If you’re at Lesson 117 or have recently completed it:

1. Am I experiencing rest or exhaustion?

Jesus promises rest (Matthew 11:28). Am I experiencing rest, or am I exhausted from seven mandatory basics, constant activity, and pressure?

2. Am I experiencing freedom or bondage?

Christ sets us free (Galatians 5:1). Am I experiencing freedom, or do I feel controlled by comprehensive behavioral expectations?

3. Am I experiencing peace or fear?

Jesus gives peace (John 14:27). Am I experiencing peace, or am I living in constant fear (of missing the ship, losing salvation, not being proper in God’s eyes)?

4. Do I have assurance of salvation?

The Bible says believers can know they have eternal life (1 John 5:13). Do I have assurance, or am I told I’m “transitioning into becoming” a true child of God?

5. Am I already a child of God?

The Bible says believers ARE children of God through faith (Galatians 3:26). Am I a child of God now, or am I “transitioning”?

6. Is my salvation in Christ alone?

Is my salvation based on faith in Christ alone (Ephesians 2:8-9)? Or is it tied to organizational membership, keeping seven basics, being on the “Ship of Heaven,” following Lee Man-hee?

7. Is this creating unity or division?

Believers are called to unity (Ephesians 4:3). Is my faith creating unity with other Christians, or is it creating division (calling them “Babylon,” “the enemy,” “spiritually dead”)?

8. Can I think clearly?

Am I able to think clearly and critically about what I’m being taught? Or am I too exhausted, fearful, and pressured to think clearly?

9. Can I voice doubts?

Am I free to voice doubts and ask questions? Or am I told to “remove all doubts” and keep “unity”?

10. Can I seek outside perspectives?

Am I free to talk to family, friends, pastors, or counselors outside Shincheonji? Or am I told they’re in “Babylon,” “spiritually dead,” “the enemy,” or “controlled by Satan”?

11. Can I leave freely?

If I decided to leave, would I be free to do so? Or would I be told I’m missing the Ship of Heaven, losing salvation, betraying God, not becoming a true child of God?

12. Is giving voluntary or compulsory?

Is my giving voluntary and cheerful (2 Corinthians 9:7)? Or is it compulsory (10% required as one of the seven basics)?

13. Are traditional churches really “the enemy”?

Is it biblical to label all traditional churches as “the enemy”? Or should I test teachers by their fruit (Matthew 7:15-20)?

14. Is this healthy?

Is comprehensive control over my time, energy, money, spiritual life, social life, mind, and relationships healthy? Or is it abuse?

If you’re experiencing exhaustion, fear, bondage, division, inability to think clearly, inability to voice doubts, inability to seek outside perspectives, inability to leave freely, compulsory giving, rejection of all traditional churches, and comprehensive life control—these are warning signs of spiritual abuse.

Introduction: Moving to the Actual Biblical Text

After establishing the “Ship of Heaven” imagery, mandatory service attendance, the seven basics, financial redirection, and preparation for increased commitment, Lesson 117 finally moves to the actual biblical text: Revelation 11.

The instructor says:

“So today we’ll go over Revelation chapter 11. Can you believe it? We are almost done. We are halfway through Revelation. Wow. Does anyone feel like this is going like, whoa, super fast to them? Some of us feel like it’s moving super fast. Well, remember, this is our Passover meal, right? In accordance with our Passover meal, we can’t eat it slowly, right? We should actually be already in God’s kingdom. We’re ready to go. Amen. So we should actually be eating in haste…”

The framing:

• “We are almost done” (anticipation)
• “Halfway through Revelation” (progress)
• “Moving super fast” (urgency)
• “This is our Passover meal” (biblical imagery)
• “We can’t eat it slowly” (justification for speed)
• “We should actually be already in God’s kingdom” (we’re ready, we’re almost there)
• “We’re ready to go” (anticipation for passing over)
• “Eating in haste” (urgency, can’t slow down to think critically)

This framing creates urgency and anticipation—”We’re moving fast because we’re ready to go. We’re almost there. We’re eating our Passover meal in haste.”

But this urgency serves a purpose: When you move quickly through material, you don’t have time to think critically, ask questions, or examine whether the interpretation is accurate.

Now let’s examine Revelation 11 and ask: What would first-century Christians have understood when they read this chapter?

Revelation 11: The Structure and Context

Revelation 11 contains several key sections:

1. The Measuring of the Temple (vv. 1-2)
2. The Two Witnesses (vv. 3-14)
3. The Seventh Trumpet (vv. 15-19)

Before examining each section, let’s establish the first-century context:

First-Century Context: What Was Happening When Revelation Was Written?

Revelation was written around 95-96 AD during the reign of the Roman Emperor Domitian, who:

• Demanded worship as “Lord and God”
• Persecuted Christians who refused to worship him
• Required participation in the imperial cult
• Executed Christians who refused to comply

The early Christians were facing:

• Intense persecution from Rome
• Pressure to worship the emperor
• Economic exclusion (couldn’t buy or sell without participating in the imperial cult)
• Social ostracism
• Imprisonment and execution
• Questions about whether God was still in control
• Temptation to compromise or give up

Revelation was written to these suffering Christians to:

• Assure them that God is still sovereign
• Show them that Rome’s power is temporary
• Encourage them to remain faithful despite persecution
• Reveal that Jesus has already won the victory
• Promise that their suffering will end
• Warn against compromising with the imperial cult
• Give them hope that God will judge the oppressors and vindicate the faithful

As explored in “How First-Century Christians Read Revelation Like a Political Cartoon” and “The Revelation Project” by Dr. Chip Bennett and Dr. Warren Gage, Revelation uses symbolic apocalyptic imagery that first-century Christians would have immediately recognized as referring to their current situation under Roman persecution.

Revelation is not primarily about events 2,000 years in the future. It was written TO first-century Christians FOR their understanding and encouragement in their immediate context.

With this context in mind, let’s examine Revelation 11.

Section 1: The Measuring of the Temple (Revelation 11:1-2)

Revelation 11:1-2:

“I was given a reed like a measuring rod and was told, ‘Go and measure the temple of God and the altar, with its worshipers. But exclude the outer court; do not measure it, because it has been given to the Gentiles. They will trample on the holy city for 42 months.'”

What would first-century Christians have understood?

1. Echoes of Ezekiel 40-48

First-century Christians, steeped in the Old Testament, would have immediately recognized this as echoing Ezekiel 40-48, where Ezekiel is given a vision of a man measuring the temple.

Ezekiel 40:3:

“He took me there, and I saw a man whose appearance was like bronze; he was standing in the gateway with a linen cord and a measuring rod in his hand.”

In Ezekiel, the measuring represents:

• God’s ownership and protection
• Setting apart what belongs to God
• Restoration and hope after judgment

Similarly, in Revelation 11, the measuring represents:

• God’s protection of His people (the true worshipers)
• Setting apart those who truly belong to God
• Assurance that despite persecution, God preserves His people

2. The Temple and the Outer Court

“Measure the temple of God and the altar, with its worshipers. But exclude the outer court.”

First-century Christians would have understood this symbolically:

The temple, altar, and worshipers = The true people of God (the church) The outer court = Those who claim to be God’s people but compromise with the world

This is about spiritual protection, not a literal physical temple. By 95 AD, the Jerusalem temple had already been destroyed (70 AD). First-century Christians would not have understood this as referring to a rebuilt physical temple—they would have understood it as symbolic imagery about God protecting His faithful people.

3. “Given to the Gentiles… 42 Months”

“The outer court… has been given to the Gentiles. They will trample on the holy city for 42 months.”

42 months = 3½ years = 1,260 days = “time, times, and half a time”

This is symbolic apocalyptic language drawn from Daniel 7:25, 9:27, and 12:7, representing a limited period of persecution and oppression.

Daniel 7:25:

“He will speak against the Most High and oppress his holy people and try to change the set times and the laws. The holy people will be delivered into his hands for a time, times and half a time.”

“Time, times, and half a time” = 3½ years = 42 months = 1,260 days

In Daniel, this represents the period of persecution under Antiochus Epiphanes (167-164 BC), who:

• Desecrated the temple
• Persecuted faithful Jews
• Tried to force them to abandon their faith
• Was ultimately defeated

In Revelation, first-century Christians would have understood “42 months” as symbolic language representing:

• A limited period of persecution (not forever)
• God’s sovereign control (He sets the limit)
• Assurance that persecution will end
• Encouragement to endure

The “Gentiles trampling the holy city” would have been understood as:

• Rome persecuting the church
• The imperial cult oppressing Christians
• A limited period of suffering
• God’s people being protected spiritually even while suffering physically

First-century Christians would NOT have understood this as:

• Literal 42 months in the 20th century (1980-1984)
• A literal physical temple in Korea
• Specific individuals in a Korean organization
• Events they would never witness

They would have understood it as symbolic encouragement for their immediate situation: “You’re suffering under Rome’s persecution, but God is protecting you spiritually. This persecution is limited—42 months (symbolic). Endure faithfully.”

Section 2: The Two Witnesses (Revelation 11:3-14)

Revelation 11:3-6:

“And I will appoint my two witnesses, and they will prophesy for 1,260 days, clothed in sackcloth. They are ‘the two olive trees’ and the two lampstands, and ‘they stand before the Lord of the earth.’ If anyone tries to harm them, fire comes from their mouths and devours their enemies. This is how anyone who wants to harm them must die. They have power to shut up the heavens so that it will not rain during the time they are prophesying; and they have power to turn the waters into blood and to strike the earth with every kind of plague as often as they want.”

What would first-century Christians have understood?

1. Symbolic, Not Literal Individuals

First-century Christians, familiar with apocalyptic literature, would have understood the two witnesses as symbolic, not literal individuals.

Why?

The text explicitly identifies them symbolically:

“They are ‘the two olive trees’ and the two lampstands.”

This is a direct reference to Zechariah 4:1-14, where the prophet sees a vision of two olive trees and a lampstand.

Zechariah 4:11-14:

“Then I asked the angel, ‘What are these two olive trees on the right and the left of the lampstand?’ Again I asked him, ‘What are these two olive branches beside the two gold pipes that pour out golden oil?’ He replied, ‘Do you not know what these are?’ ‘No, my lord,’ I said. So he said, ‘These are the two who are anointed to serve the Lord of all the earth.'”

In Zechariah, the two olive trees represent:

• Zerubbabel (the governor, representing civil/political leadership)
• Joshua (the high priest, representing religious/spiritual leadership)

Together, they represent God’s anointed leadership—both civil and religious—working together to rebuild the temple and restore God’s people after exile.

In Revelation 11, first-century Christians would have understood the two witnesses as symbolic of:

• The church’s prophetic witness (testifying to the truth despite persecution)
• The faithful testimony of God’s people (both in word and deed)
• The continuity of God’s prophetic voice (like Moses and Elijah, the church continues to speak God’s word)

The imagery draws on Moses and Elijah:

• Fire from their mouths = Elijah calling down fire (2 Kings 1:10-12)
• Power to shut up the heavens = Elijah stopping rain (1 Kings 17:1)
• Power to turn waters into blood = Moses and the plagues (Exodus 7:14-24)

This connects the church’s witness to the great prophets of old—Moses and Elijah—showing that the church continues God’s prophetic tradition.

2. “1,260 Days” = Same as “42 Months”

“They will prophesy for 1,260 days.”

1,260 days = 42 months = 3½ years = “time, times, and half a time”

This is the same symbolic period as in verses 1-2, representing:

• A limited period of persecution
• God’s sovereign control
• Assurance that suffering will end

During this period, the church (the two witnesses) continues to testify faithfully despite persecution.

3. “Clothed in Sackcloth”

“Clothed in sackcloth” = A sign of mourning and repentance

This indicates:

• The church’s prophetic witness calls people to repentance
• The church mourns over the world’s rejection of God
• The church’s witness is humble, not triumphant (during the persecution period)

4. The Witnesses Are Killed and Resurrected

Revelation 11:7-12:

“Now when they have finished their testimony, the beast that comes up from the Abyss will attack them, and overpower and kill them. Their bodies will lie in the public square of the great city—which is figuratively called Sodom and Egypt—where also their Lord was crucified. For three and a half days some from every people, tribe, language and nation will gaze on their bodies and refuse them burial. The inhabitants of the earth will gloat over them and will celebrate by sending each other gifts, because these two prophets had tormented those who live on the earth. But after the three and a half days the breath of life from God entered them, and they stood on their feet, and terror struck those who saw them. Then they heard a loud voice from heaven saying to them, ‘Come up here.’ And they went up to heaven in a cloud, while their enemies looked on.”

What would first-century Christians have understood?

1. The Beast Kills the Witnesses

“The beast that comes up from the Abyss will attack them, and overpower and kill them.”

First-century Christians would have understood “the beast” as Rome—the oppressive empire persecuting them.

The beast kills the witnesses = Rome martyrs Christians

This was their lived reality—Christians were being killed for their faith.

2. “The Great City… Where Also Their Lord Was Crucified”

“The great city—which is figuratively called Sodom and Egypt—where also their Lord was crucified.”

“Where also their Lord was crucified” = Jerusalem

But notice: It’s “figuratively called Sodom and Egypt.”

Sodom = Wickedness and judgment Egypt = Oppression and slavery

This is symbolic language indicating that Jerusalem (and by extension, any place that opposes God’s people) has become like Sodom and Egypt—wicked, oppressive, deserving judgment.

For first-century Christians, this would have resonated deeply:

• Jerusalem rejected Jesus and crucified Him
• Jerusalem persecuted the early church (Acts 8:1)
• Jerusalem was destroyed by Rome in 70 AD (which had already happened by the time Revelation was written)

But the imagery extends beyond literal Jerusalem to any place that opposes God’s people—including Rome.

3. Bodies Lie in the Public Square for 3½ Days

“Their bodies will lie in the public square… for three and a half days.”

3½ days = Half of 7 (the number of completion)

This represents:

• A short period of apparent defeat
• The world’s celebration over the church’s suffering
• But incomplete—not the end of the story

“The inhabitants of the earth will gloat over them and will celebrate.”

This describes the world’s reaction to Christian martyrdom—they celebrate, thinking they’ve defeated God’s people.

4. The Witnesses Are Resurrected

“But after the three and a half days the breath of life from God entered them, and they stood on their feet, and terror struck those who saw them.”

This echoes Ezekiel 37 (the valley of dry bones), where God breathes life into dead bones and they stand up—representing the restoration of God’s people.

For first-century Christians, this would have meant:

• Though the church suffers and appears defeated (martyrdom)
• God will vindicate His people (resurrection)
• The church’s witness cannot be silenced (even death doesn’t stop it)
• God will ultimately triumph over the persecutors

This is not about two literal individuals in the 20th century. This is about the church’s faithful witness despite persecution, apparent defeat, and ultimate vindication.

5. “Come Up Here”

“Then they heard a loud voice from heaven saying to them, ‘Come up here.’ And they went up to heaven in a cloud, while their enemies looked on.”

This represents:

• God’s vindication of His faithful witnesses
• The martyrs being received into heaven
• The enemies witnessing God’s approval of the martyrs
• Encouragement to remain faithful even unto death

For first-century Christians facing martyrdom, this was powerful encouragement: “Even if you’re killed for your faith, God will vindicate you. You will be received into heaven. Your enemies will see that God approves of you.”

What Shincheonji Teaches About the Two Witnesses

Shincheonji teaches that the two witnesses are two specific individuals in the Tabernacle Temple narrative:

According to Shincheonji:

• The two witnesses = Two pastors in the Tabernacle Temple (often identified as Mr. Yoo and Mr. Hong)
• They prophesied for 1,260 days (literal period in the 1980s)
• They were “killed” (spiritually, when the Tabernacle Temple was destroyed)
• They were “resurrected” (spiritually, when they joined Shincheonji)
• This fulfills Revelation 11

Problems with this interpretation:

1. It Ignores the Symbolic Nature of Apocalyptic Literature

Revelation uses symbolic imagery. The two witnesses are identified as “the two olive trees” and “the two lampstands”—symbolic language from Zechariah 4.

Shincheonji treats this as literal prediction of two specific individuals—ignoring the symbolic nature of the text.

2. It Ignores the First-Century Context

Revelation was written TO first-century Christians FOR their understanding.

First-century Christians would have understood the two witnesses as symbolic of the church’s faithful witness despite persecution—not as two individuals 1,900 years in the future whom they would never meet.

3. It Makes Revelation Incomprehensible for 1,900 Years

If Revelation 11 is about two specific individuals in the 1980s, then it was incomprehensible and irrelevant for 1,900 years of church history.

But Revelation was written to encourage first-century Christians facing persecution. It had to be comprehensible and relevant to them.

4. It Ignores the Echoes of Moses and Elijah

The imagery (fire from mouths, shutting up heaven, turning water to blood) echoes Moses and Elijah—connecting the church’s witness to the great prophets of old.

Shincheonji ignores this rich biblical imagery and reduces it to two individuals in a Korean organization.

5. It’s Unfalsifiable

How do we verify that two specific individuals in the 1980s are the fulfillment of Revelation 11?

We can’t. It’s an unfalsifiable claim—there’s no way to independently verify it.

Shincheonji says: “These two individuals are the two witnesses because we say so and because they fit our narrative.”

But this is circular reasoning: “Our narrative is true because these individuals fulfill Revelation 11. These individuals fulfill Revelation 11 because our narrative says they do.”

6. It Serves Shincheonji’s Organizational Narrative

By claiming specific individuals in the Tabernacle Temple are the two witnesses, Shincheonji:

• Validates its organizational narrative
• Makes the Tabernacle Temple story seem biblically significant
• Creates a sense of fulfillment and urgency
• Positions Lee Man-hee as central to the story

But this is eisegesis (reading meaning into the text) rather than exegesis (drawing meaning out of the text).

What First-Century Christians Would Have Understood: Summary

First-century Christians reading Revelation 11:3-14 would have understood:

The two witnesses represent:

• The church’s faithful prophetic witness
• Continuing the tradition of Moses and Elijah
• Testifying to the truth despite persecution

The 1,260 days represent:

• A limited period of persecution (symbolic, not literal)
• God’s sovereign control over the suffering
• Assurance that persecution will end

The witnesses being killed represents:

• Christian martyrdom under Rome
• The world’s celebration over the church’s suffering
• Apparent defeat

The witnesses being resurrected represents:

• God’s vindication of faithful martyrs
• The church’s witness continuing despite persecution
• Ultimate triumph over the persecutors
• Encouragement to remain faithful even unto death

This was immediately relevant and encouraging to first-century Christians facing persecution—not a prediction about two individuals 1,900 years in the future.

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

Revelation 11:15-19:

“The seventh angel sounded his trumpet, and there were loud voices in heaven, which said: ‘The kingdom of the world has become the kingdom of our Lord and of his Messiah, and he will reign for ever and ever.’ And the twenty-four elders, who were seated on their thrones before God, fell on their faces and worshiped God, saying: ‘We give thanks to you, Lord God Almighty, the One who is and who was, because you have taken your great power and have begun to reign. The nations were angry, and your wrath has come. The time has come for judging the dead, and for rewarding your servants the prophets and your people who revere your name, both great and small—and for destroying those who destroy the earth.’ Then God’s temple in heaven was opened, and within his temple was seen the ark of his covenant. And there came flashes of lightning, rumblings, peals of thunder, an earthquake and a severe hailstorm.”

What would first-century Christians have understood?

1. The Kingdom Has Come

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

This is a declaration of victory: God’s kingdom has triumphed over the kingdoms of this world.

For first-century Christians, this would have meant:

• Despite Rome’s apparent power, God is the true King
• Despite persecution, God’s kingdom is advancing
• Despite suffering, the ultimate victory is assured
• Jesus (the Messiah) reigns—not Caesar

This is present-tense reality (“has become”), not distant future. The kingdom has already come through Jesus’ death, resurrection, and ascension.

2. God Has Begun to Reign

“You have taken your great power and have begun to reign.”

“Have begun to reign”—this is already happening, not waiting for the distant future.

For first-century Christians, this meant:

• God is reigning NOW (not waiting for 2,000 years in the future)
• Jesus has already been enthroned (Acts 2:33-36)
• God’s kingdom is already advancing (despite appearances)

3. Time for Judgment and Reward

“The nations were angry, and your wrath has come. The time has come for judging the dead, and for rewarding your servants the prophets and your people who revere your name, both great and small—and for destroying those who destroy the earth.”

This announces:

• God’s judgment on the oppressors (Rome)
• God’s reward for faithful witnesses (martyrs and those who endure)
• God’s justice for those who “destroy the earth” (Rome’s violence and oppression)

For first-century Christians, this was assurance:

• God will judge Rome for persecuting His people
• God will reward those who remain faithful
• Justice is coming

4. The Temple in Heaven Opened

“Then God’s temple in heaven was opened, and within his temple was seen the ark of his covenant.”

The ark of the covenant = God’s presence, His covenant faithfulness

For first-century Christians, this meant:

• God is present with His people (even in suffering)
• God is faithful to His covenant (He will not abandon them)
• Heaven is open (access to God through Christ)

5. Lightning, Thunder, Earthquake, Hailstorm

“And there came flashes of lightning, rumblings, peals of thunder, an earthquake and a severe hailstorm.”

This is theophany language—the language used throughout Scripture to describe God’s powerful presence and judgment.

Exodus 19:16-18 (Mount Sinai):

“On the morning of the third day there was thunder and lightning, with a thick cloud over the mountain, and a very loud trumpet blast… Mount Sinai was covered with smoke, because the LORD descended on it in fire. The smoke billowed up from it like smoke from a furnace, and the whole mountain trembled violently.”

For first-century Christians, this imagery meant:

• God is powerfully present
• God’s judgment is coming
• God will shake the earth (overthrow oppressive powers)

This is symbolic apocalyptic language—not literal prediction of weather events.

What First-Century Christians Would Have Understood: Summary

First-century Christians reading Revelation 11:15-19 would have understood:

The seventh trumpet announces:

• God’s kingdom has triumphed (already, not distant future)
• Jesus reigns (not Caesar)
• God will judge the oppressors (Rome)
• God will reward the faithful (martyrs and those who endure)
• God is present with His people (temple opened, ark visible)
• God’s judgment is coming (theophany language)

This was immediate encouragement:

• “Despite Rome’s persecution, God is King”
• “Despite your suffering, God’s kingdom has triumphed”
• “Despite appearances, Jesus reigns”
• “God will judge Rome and reward you”
• “Remain faithful—victory is assured”

This was NOT:

• A prediction about events 1,900 years in the future
• About a Korean organization
• About specific individuals in the 1980s
• Incomprehensible for 1,900 years

The Problem with Shincheonji’s Interpretation of Revelation 11

Shincheonji interprets Revelation 11 as:

• Literal prediction of events in the 1980s
• The measuring of the temple = events at the Tabernacle Temple
• The two witnesses = two specific individuals in the Tabernacle Temple
• 1,260 days = literal period in the 1980s
• The seventh trumpet = a specific event in Shincheonji’s timeline

This interpretation:

1. Ignores the First-Century Context

Revelation was written TO first-century Christians FOR their understanding. They would have understood it as addressing their immediate situation under Roman persecution—not events 1,900 years in the future.

2. Ignores the Symbolic Nature of Apocalyptic Literature

Revelation uses symbolic imagery drawn from the Old Testament. First-century Christians, steeped in Scripture, would have recognized these symbols and understood them symbolically—not as literal predictions of specific individuals and events.

3. Makes Revelation Incomprehensible for 1,900 Years

If Revelation 11 is about events in the 1980s, it was incomprehensible and irrelevant for 1,900 years. But it was written to encourage first-century Christians—it had to be comprehensible to them.

4. Eisegesis, Not Exegesis

Shincheonji reads its organizational narrative INTO the text (eisegesis) rather than drawing meaning OUT of the text (exegesis).

The interpretation serves Shincheonji’s narrative—not the biblical text’s meaning.

5. Unfalsifiable

There’s no way to independently verify that specific individuals in the 1980s are the fulfillment of Revelation 11. It’s circular reasoning: “Our narrative is true because these events fulfill Revelation 11. These events fulfill Revelation 11 because our narrative says they do.”

6. Diminishes the Text’s Power

By reducing Revelation 11’s rich symbolic imagery to specific individuals in a Korean organization, Shincheonji diminishes the text’s power.

Revelation 11 is about:

• The church’s faithful witness despite persecution
• God’s sovereignty over history
• Assurance that persecution is limited
• God’s vindication of martyrs
• God’s ultimate triumph

This is universally applicable and encouraging to all Christians throughout history who face persecution.

But Shincheonji reduces it to:

• Two individuals in the 1980s
• Events at one organization
• A narrative that serves organizational purposes

This robs the text of its universal power and reduces it to organizational propaganda.

Biblical Response: How Should We Read Revelation 11?

Revelation 11 should be read:

1. In Its First-Century Context

Ask: What would first-century Christians have understood? How would this have encouraged them in their immediate situation under Roman persecution?

2. Recognizing Its Symbolic Nature

Apocalyptic literature uses symbolic imagery. Don’t treat symbols as literal predictions. Recognize the Old Testament echoes and understand what the symbols meant to the original audience.

3. Seeing Its Universal Application

While written to first-century Christians, Revelation’s message applies to all Christians throughout history who face persecution:

• God is sovereign
• Persecution is limited
• Remain faithful
• God will vindicate His people
• Ultimate victory is assured

4. Centered on Christ

Revelation is about Jesus Christ (Revelation 1:1). Every chapter points to Him—His victory, His reign, His judgment, His salvation.

Don’t make Revelation about human leaders, organizations, or specific events that serve organizational narratives. Make it about Christ.

5. Testing Interpretations

Acts 17:11:

“Now the Bereans were of more noble character than those in Thessalonica, for they received the message with great eagerness and examined the Scriptures every day to see if what Paul said was true.”

“They examined the Scriptures every day to see if what Paul said was true.”

Test interpretations:

• Does it fit the first-century context?
• Does it honor the symbolic nature of apocalyptic literature?
• Does it make Revelation comprehensible to the original audience?
• Does it center on Christ?
• Or does it serve an organizational narrative?

Questions to Ask

If you’re being taught that Revelation 11 is about specific individuals in the 1980s:

1. Would first-century Christians have understood this?

If Revelation 11 is about events in the 1980s, how would first-century Christians have understood it? Would it have been relevant and encouraging to them?

2. Is this symbolic or literal?

The text identifies the two witnesses as “the two olive trees” and “the two lampstands”—symbolic language from Zechariah 4. Should this be understood symbolically or as literal prediction of two specific individuals?

3. Can this be independently verified?

How can we verify that two specific individuals in the 1980s are the fulfillment of Revelation 11? Or is this an unfalsifiable claim that we’re expected to accept on authority?

4. Does this serve an organizational narrative?

Does this interpretation serve Shincheonji’s organizational narrative? Or does it honor the biblical text’s meaning in its original context?

5. Does this center on Christ?

Does this interpretation center on Christ’s victory and reign? Or does it center on human leaders and organizational events?

The Reality Check: Where You Are Now

If you’re at Lesson 117 or have recently completed it, you’ve been on an intense eleven-month journey. You’ve invested:

• 140+ hours of classes
• Deep emotional energy (friendships, identity, purpose)
• Social capital (possibly recruited friends/family)
• Relational cost (possibly distanced from concerned family/friends)
• Spiritual investment (possibly left your church, signed registry, took pledge)
• Financial resources (possibly already giving to Shincheonji)
• Mental energy (memorizing verses, studying, “never stopping thinking about the work”)
• Physical energy (attending services, meetings, events, volunteering)

And now you’re being told:

• You’re on the Ship of Heaven—don’t miss it
• Even in anguish or hunger, hold on tight
• Service attendance is the most important basic—never miss it
• Keep the seven basics to be a true believer and proper in God’s eyes
• Traditional churches are “the enemy”—give your offerings to Shincheonji now (10%)
• Very soon, we’ll be passing over—adjust your schedules for increased commitment
• You’re transitioning into becoming true children of God
• You need to be workers, not workloads—recruitment is expected

This is the consolidation of commitment. The trap that was set over eleven months is now tightening.

But here’s the truth you need to hear:

You Can Leave the Ship

The “Ship of Heaven” imagery is designed to create fear: “If I leave the ship, I’ll drown. If I miss the ship, I’ll be left behind. If I let go, I’ll lose salvation.”

But this is manipulation, not biblical truth.

The biblical truth is:

1. Christ Is Your Salvation, Not an Organization

Acts 4:12:

“Salvation is found in no one else, for there is no other name under heaven given to mankind by which we must be saved.”

Salvation is in Christ alone—not in Shincheonji, not in organizational membership, not in being on the “Ship of Heaven.”

If you leave Shincheonji, you’re not leaving salvation. You’re leaving an organization. Christ remains your salvation.

2. You ARE a Child of God (Not “Transitioning”)

Galatians 3:26:

“So in Christ Jesus you are all children of God through faith.”

If you have faith in Christ, you ARE a child of God—right now, not “transitioning into becoming” one.

Your identity as a child of God is not conditional on:

• Keeping seven basics
• Attending Shincheonji services
• Being sealed at Shincheonji
• Following Lee Man-hee
• Organizational compliance

Your identity as a child of God is based on faith in Christ alone.

3. Leaving Is Not Betrayal—It’s Freedom

You’ve been warned that leaving is betrayal (like Judas), looking back (like Lot’s wife), being a dog or pig, missing the ship, losing salvation.

But this is fear-based manipulation.

Galatians 5:1:

“It is for freedom that Christ has set us free. Stand firm, then, and do not let yourselves be burdened again by a yoke of slavery.”

Christ sets you free. Leaving an organization that manipulates, controls, and creates bondage is not betrayal—it’s freedom.

4. The Sunk Cost Doesn’t Obligate You to Stay

“But I’ve invested eleven months, 140+ hours, deep friendships, possibly recruited people, possibly left my church, possibly given money. If I leave now, all of that was for nothing.”

This is the sunk cost fallacy—the belief that because you’ve invested so much, you must continue to avoid “wasting” the investment.

But the truth is: The investment is already made. You can’t get it back by staying. Staying doesn’t validate the investment—it just adds more investment to something that’s harming you.

The question is not: “How much have I invested?” The question is: “Is this healthy for me going forward?”

If it’s not healthy, leaving is not wasting your investment—it’s protecting your future.

5. Your Doubts Are Valid

You’ve been told to “remove all doubts from your heart” (Lesson 112). You’ve been told that doubts are from Satan, that you need to maintain “unity” (same heart, same mind), that questioning is dangerous.

But your doubts are valid. They’re your mind and spirit recognizing that something is wrong.

Proverbs 14:15:

“The simple believe anything, but the prudent give thought to their steps.”

“The prudent give thought to their steps.”

Giving thought to your steps—questioning, examining, testing—is not sin. It’s wisdom.

1 Thessalonians 5:21:

“Test everything; hold fast what is good.”

“Test everything.”

God doesn’t ask you to suppress your doubts. He invites you to test everything and hold fast what is good.

6. You Can Reconnect with Those Who Love You

You’ve been isolated from family, friends, and your church—told they’re in “Babylon,” “spiritually dead,” “the enemy,” or “controlled by Satan.”

But they love you. They’re concerned about you. They want to help you.

If you leave Shincheonji, you can reconnect with them. They will welcome you back. They will support you.

The isolation Shincheonji created can be broken. You don’t have to be alone.

7. Rest Is Available

You’re exhausted—from constant activity, seven mandatory basics, pressure to recruit, pressure to volunteer, pressure to attend all meetings, pressure to “never stop thinking about the work,” pressure to adjust your schedule for increased commitment.

But Jesus offers rest:

Matthew 11:28-30:

“Come to me, all you who are weary and burdened, and I will give you rest. Take my yoke upon you and learn from me, for I am gentle and humble in heart, and you will find rest for your souls. For my yoke is easy and my burden is light.”

“I will give you rest… my yoke is easy and my burden is light.”

If you’re experiencing constant exhaustion, anxiety, and pressure, this is not from Jesus. Jesus offers rest.

You can leave the exhaustion. You can find rest.

Practical Steps: If You’re Considering Leaving

If you’re reading this and considering leaving Shincheonji, here are practical steps:

1. Talk to Someone Outside

Reach out to:

• Family members who’ve expressed concern
• Friends outside Shincheonji
• Your former pastor or church
• A counselor or therapist
• Organizations that help people leaving high-control groups

You’ve been isolated and told that outside perspectives are dangerous. But you need outside perspectives to see clearly.

Proverbs 11:14:

“For lack of guidance a nation falls, but victory is won through many advisers.”

“Victory is won through many advisers.”

Seek counsel from people who love you and have your best interests at heart—not from people who benefit from your continued membership.

2. Give Yourself Permission to Question

You’ve been taught to suppress doubts, maintain “unity,” and not question. But give yourself permission to question:

• Is this interpretation of Revelation accurate?
• Would first-century Christians have understood it this way?
• Is the “Ship of Heaven” imagery biblical or manipulative?
• Are the seven basics biblical requirements or organizational control?
• Is service attendance really “the most important basic”?
• Are traditional churches really “the enemy”?
• Am I really “transitioning into becoming” a child of God, or am I already one?
• Is this creating freedom or bondage?
• Is this creating rest or exhaustion?
• Is this creating peace or fear?
• Is this healthy?

Give yourself permission to honestly examine these questions—without suppressing doubts, without fear of being labeled a betrayer, without pressure to maintain “unity.”

3. Read Scripture Without Shincheonji’s Framework

You’ve been taught to read Scripture through Shincheonji’s interpretive framework—pattern recognition, “Bible logic,” spiritual meanings, Betrayal-Destruction-Salvation, everything pointing to the Tabernacle Temple and Lee Man-hee.

Try reading Scripture without that framework:

• Read the Gospels and ask: What is Jesus actually saying?
• Read Paul’s letters and ask: What is the gospel Paul preaches?
• Read Revelation and ask: What would first-century Christians have understood?

Let Scripture speak for itself, without forcing it into Shincheonji’s narrative.

Acts 17:11:

“Now the Bereans were of more noble character than those in Thessalonica, for they received the message with great eagerness and examined the Scriptures every day to see if what Paul said was true.”

Examine the Scriptures to see if what Shincheonji says is true—not just accepting it because they claim authority.

4. Recognize the Manipulation Tactics

Understanding the manipulation tactics helps you see clearly:

• Isolation (from family, friends, church, outside perspectives)
• Dependence (on organization for interpretation, spiritual life, social life, salvation)
• Identity fusion (your identity wrapped up in the organization)
• Fear (of leaving, losing salvation, being a betrayer, missing out)
• Exhaustion (constant activity and pressure)
• Sunk cost (you’ve invested so much, you can’t leave now)
• Love bombing (intense friendship and affirmation)
• Information control (discouraging outside sources, framing doubts as dangerous)
• Behavioral control (seven basics, comprehensive life control)
• Financial control (tithing 10% to the organization)
• Urgency (very soon, we’re so close, passing over)
• Special knowledge (only we understand, only the Promised Pastor can teach)
• Us vs. Them (we’re the 144,000, they’re Babylon/the enemy)

These are classic high-control group tactics. Recognizing them helps you see that what you’re experiencing is not healthy spiritual growth—it’s manipulation.

5. Seek Professional Help

Consider talking to:

• A therapist or counselor (especially one familiar with high-control groups)
• A cult exit counselor
• Organizations that help people leave high-control religious groups

Resources:

• Closer Look Initiative: closerlookinitiative.com/shincheonji-examination
• International Cultic Studies Association (ICSA): icsa.org
• Freedom of Mind Resource Center (Steven Hassan): freedomofmind.com

Professional help can provide:

• Objective perspective
• Emotional support
• Practical guidance for leaving
• Help processing the experience
• Tools for recovery

6. Plan Your Exit Safely

If you decide to leave, plan carefully:

• Financial: Ensure you have financial independence (bank accounts, income not dependent on Shincheonji)
• Housing: Ensure you have a safe place to live (if you’re living with Shincheonji members, plan alternative housing)
• Social: Reconnect with family and friends outside before leaving (so you have support)
• Emotional: Prepare for the emotional difficulty (grief, loss of identity, loss of friendships)
• Practical: Retrieve any personal belongings, documents, or items before announcing your departure

If you’re concerned about your safety or well-being, seek help from:

• Family members
• Local authorities (if necessary)
• Organizations that help people leave high-control groups

7. Expect Grief and Give Yourself Time

Leaving will be difficult. You will experience:

• Grief (loss of friendships, identity, purpose, community)
• Confusion (what do I believe now? who am I without this?)
• Guilt (was I wrong? did I waste time? did I hurt people by recruiting them?)
• Fear (what if they were right? what if I’m making a mistake?)
• Anger (at the organization, at yourself, at those who recruited you)
• Loneliness (loss of social network)

This is normal. Give yourself time to grieve and heal.

Healing takes time. Be patient with yourself. Seek support from:

• Family and friends
• Former church community
• Therapist or counselor
• Support groups for people who’ve left high-control groups

8. Reconnect with Healthy Christian Community

Eventually, when you’re ready, reconnect with healthy Christian community:

• A church that teaches the gospel of grace (salvation by faith in Christ alone)
• A church that encourages questions and critical thinking
• A church that respects your freedom and doesn’t control your life
• A church that centers on Christ, not on human leaders
• A church that practices healthy accountability, not manipulation

Not all churches are like Shincheonji. Healthy Christian communities exist where:

• You’re free to question
• You’re not controlled
• You’re not isolated
• You’re not exhausted
• You’re not living in fear
• You experience rest, peace, and freedom in Christ

9. Help Others Who Are Still In

If you have friends or family still in Shincheonji, you may want to help them. But be careful:

• Don’t be confrontational (this will trigger their defenses and push them deeper in)
• Ask questions (help them think critically without attacking)
• Share your experience (what you’ve learned, what helped you see clearly)
• Express love and concern (not judgment or condemnation)
• Be patient (they may not be ready to leave; it took you time too)
• Provide resources (like this refutation, closerlookinitiative.com, books on high-control groups)
• Stay connected (don’t cut them off; be there when they’re ready)

Resources for helping others:

• “Combating Cult Mind Control” by Steven Hassan
• “Releasing the Bonds” by Steven Hassan
• Closer Look Initiative: closerlookinitiative.com

10. Forgive Yourself

You may feel guilt or shame:

• “How did I fall for this?”
• “Why didn’t I see it sooner?”
• “I wasted eleven months (or more)”
• “I recruited people—I hurt them”
• “I distanced myself from family—I hurt them”

But remember:

You were manipulated by a sophisticated, systematic indoctrination process. This is not your fault.

Shincheonji uses:

• Deception (not revealing identity initially)
• Gradual escalation (building investment slowly)
• Love bombing (intense friendship and affirmation)
• Information control (discouraging outside sources)
• Isolation (from outside perspectives)
• Identity fusion (wrapping your identity in the organization)
• Fear (of leaving, losing salvation, being a betrayer)
• Exhaustion (making clear thinking difficult)

These tactics work. They’re designed to work. Intelligent, sincere, well-meaning people get caught in high-control groups.

This is not your fault. Forgive yourself. Learn from the experience. Heal. Move forward.

For Those Who Love Someone in Shincheonji

If you’re reading this because someone you love is in Shincheonji, here’s guidance:

1. Educate Yourself

Learn about:

• Shincheonji’s teachings and practices
• High-control group dynamics
• Cult indoctrination tactics
• How to help someone leave

Resources:

• “Testing Shincheonji’s Claims: Two Lenses, One Story” (all 30 chapters)
• Closer Look Initiative: closerlookinitiative.com/shincheonji-examination
• “Combating Cult Mind Control” by Steven Hassan
• “Releasing the Bonds” by Steven Hassan
• Freedom of Mind Resource Center: freedomofmind.com

Understanding what they’re experiencing helps you respond effectively.

2. Don’t Be Confrontational

Avoid:

• Attacking Shincheonji directly (this will trigger defenses)
• Calling it a “cult” (this will shut down conversation)
• Demanding they leave (this will push them deeper in)
• Ultimatums (this will force them to choose between you and the group)
• Cutting them off (this confirms what Shincheonji teaches about persecution)

These approaches, though well-intentioned, usually backfire.

3. Ask Questions

Instead of attacking, ask questions that help them think critically:

• “What attracted you to this Bible study?”
• “What have you been learning?”
• “How do you feel about what you’re learning?”
• “Are you experiencing rest and peace?”
• “Do you feel free to question or voice doubts?”
• “How much time are you spending on this?”
• “Are you feeling pressure to recruit?”
• “Have you been asked to give money?”
• “What happens if you decide to leave?”
• “Would first-century Christians have understood Revelation this way?”

Questions help them think without triggering defenses.

4. Share Concerns Lovingly

Express your concerns from a place of love, not judgment:

• “I love you and I’m concerned about how much time this is taking.”
• “I miss spending time with you.”
• “I’m worried that you seem exhausted.”
• “I’m concerned that you’re being asked to give a lot of money.”
• “I’m worried about how this is affecting your relationships with family.”
• “I care about you and I want to make sure you’re okay.”

Frame concerns in terms of your love and worry—not in terms of attacking the group.

5. Stay Connected

Don’t cut them off. Stay connected:

• Continue to reach out
• Invite them to family events
• Express love and support
• Be there when they’re ready to talk

If you cut them off, you confirm what Shincheonji teaches: “Your family will persecute you. They’re controlled by Satan. They don’t understand.”

Stay connected so that when they’re ready to leave, they know you’re there.

6. Provide Resources

Gently provide resources:

• This refutation
• “Testing Shincheonji’s Claims: Two Lenses, One Story”
• Closer Look Initiative website
• Books on high-control groups

Don’t force them to read. Just make resources available: “I came across this and thought you might find it interesting.”

7. Be Patient

Leaving takes time. They may not be ready yet. Be patient:

• Don’t give up
• Don’t pressure
• Don’t demand immediate change
• Be there for the long haul

Recovery from high-control groups is a process. It takes time.

8. Seek Support for Yourself

Supporting someone in a high-control group is emotionally draining. Seek support:

• Talk to other family members
• Join support groups for families of cult members
• Talk to a therapist or counselor
• Connect with organizations that help families

You can’t help them if you’re not taking care of yourself.

9. Celebrate Small Steps

If they start questioning, voicing doubts, or pulling back, celebrate these small steps:

• “I’m glad you’re thinking critically about this.”
• “I’m proud of you for asking questions.”
• “I’m here if you want to talk more.”

Don’t push too hard. Celebrate progress without demanding they leave immediately.

10. Welcome Them Back

If they leave, welcome them back without judgment:

• “I’m so glad you’re out.”
• “I love you and I’m here for you.”
• “Let’s take time to heal together.”

Don’t say:

• “I told you so.”
• “How could you fall for that?”
• “You wasted so much time.”

They’re already experiencing guilt and shame. They need love and support, not judgment.

Final Encouragement: The True Gospel

If you’re in Shincheonji or considering leaving, here’s the true gospel—the good news of Jesus Christ:

The Gospel Is Simple:

1. We Are Sinners

Romans 3:23:

“For all have sinned and fall short of the glory of God.”

We’ve all sinned. We all fall short. We all need salvation.

2. We Cannot Save Ourselves

Ephesians 2:8-9:

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

Salvation is a gift—not earned by works, not achieved by keeping seven basics, not dependent on organizational membership.

3. Christ Died for Our Sins

1 Corinthians 15:3-4:

“For what I received I passed on to you as of first importance: that Christ died for our sins according to the Scriptures, that he was buried, that he was raised on the third day according to the Scriptures.”

Christ died for our sins. He was buried. He was raised. This is the gospel.

4. Salvation Is by Faith in Christ Alone

John 3:16:

“For God so loved the world that he gave his one and only Son, that whoever believes in him shall not perish but have eternal life.”

“Whoever believes in him.”

Not whoever joins Shincheonji. Not whoever keeps seven basics. Not whoever follows Lee Man-hee. Whoever believes in Christ.

Acts 16:31:

“Believe in the Lord Jesus, and you will be saved.”

“Believe in the Lord Jesus.”

That’s it. That’s the gospel. Believe in Jesus and you will be saved.

5. You Are a Child of God Through Faith

Galatians 3:26:

“So in Christ Jesus you are all children of God through faith.”

Through faith—not through organizational membership, not through keeping seven basics, not through being sealed at Shincheonji.

Through faith in Christ, you ARE a child of God. Not transitioning. Not conditional. You ARE.

6. Nothing Can Separate You from God’s Love

Romans 8:38-39:

“For I am convinced that neither death nor life, neither angels nor demons, neither the present nor the future, nor any powers, neither height nor depth, nor anything else in all creation, will be able to separate us from the love of God that is in Christ Jesus our Lord.”

“Nor anything else in all creation will be able to separate us from the love of God.”

Not leaving Shincheonji. Not missing the “Ship of Heaven.” Not failing to keep seven basics. Nothing can separate you from God’s love in Christ.

7. You Have Eternal Life Now

1 John 5:11-13:

“And this is the testimony: God has given us eternal life, and this life is in his Son. Whoever has the Son has life; whoever does not have the Son of God does not have life. I write these things to you who believe in the name of the Son of God so that you may know that you have eternal life.”

“So that you may KNOW that you have eternal life.”

Not “hope,” not “transition into,” not “maybe if you keep seven basics.” KNOW.

If you believe in Christ, you KNOW you have eternal life—right now, not conditional, not uncertain.

8. Christ Offers Rest

Matthew 11:28-30:

“Come to me, all you who are weary and burdened, and I will give you rest. Take my yoke upon you and learn from me, for I am gentle and humble in heart, and you will find rest for your souls. For my yoke is easy and my burden is light.”

“I will give you rest.”

Not exhaustion. Not seven mandatory basics. Not constant pressure. Rest.

“My yoke is easy and my burden is light.”

Not heavy. Not burdensome. Not controlling. Easy and light.

9. You Are Free in Christ

Galatians 5:1:

“It is for freedom that Christ has set us free. Stand firm, then, and do not let yourselves be burdened again by a yoke of slavery.”

“It is for freedom that Christ has set us free.”

Not for bondage. Not for control. Not for comprehensive behavioral expectations. Freedom.

10. Perfect Love Casts Out Fear

1 John 4:18:

“There is no fear in love. But perfect love drives out fear, because fear has to do with punishment. The one who fears is not made perfect in love.”

“Perfect love drives out fear.”

If you’re living in fear—fear of leaving, fear of losing salvation, fear of missing the ship, fear of not being proper in God’s eyes—this is not from God’s perfect love.

God’s love casts out fear.

Conclusion: You Are Loved

If you’re reading this and you’re in Shincheonji:

You are loved.

Not because you keep seven basics. Not because you attend services. Not because you recruit. Not because you follow Lee Man-hee. Not because you’re on the “Ship of Heaven.”

You are loved because God loves you.

John 3:16:

“For God so loved the world that he gave his one and only Son, that whoever believes in him shall not perish but have eternal life.”

God loves you. Christ died for you. Salvation is yours through faith in Him—not through organizational membership.

You don’t need Shincheonji to be saved. You don’t need to keep seven basics to be a true believer. You don’t need to be on the “Ship of Heaven” to reach the destination.

You need Christ. And if you have Christ, you have everything.

Romans 8:32:

“He who did not spare his own Son, but gave him up for us all—how will he not also, along with him, graciously give us all things?”

If God gave His Son for you, He will give you all things. You don’t need to earn it. You don’t need to work for it. You don’t need to keep seven basics. You don’t need to stay in an organization that manipulates and controls.

You are free in Christ. You are loved. You are a child of God.

And if you leave Shincheonji, you’re not leaving salvation. You’re leaving an organization. Christ remains your salvation. God remains your Father. The Holy Spirit remains your Comforter.

You can leave the ship. Because Christ is the ark—and He will never let you go.

John 10:28-29:

“I give them eternal life, and they shall never perish; no one will snatch them out of my hand. My Father, who has given them to me, is greater than all; no one can snatch them out of my Father’s hand.”

“No one will snatch them out of my hand.”

Not even leaving Shincheonji. Not even missing the “Ship of Heaven.” Not even failing to keep seven basics.

If you’re in Christ, you’re secure. No one can snatch you out of His hand.

Resources for Further Study

For comprehensive examination of Shincheonji’s claims:

1. “Testing Shincheonji’s Claims: Two Lenses, One Story” (all 30 chapters)
   • Examines Shincheonji’s teachings through Reflectional and Discernment lenses
   • Applies First-Century Christian perspective
   • Provides biblical responses
2. Closer Look Initiative: closerlookinitiative.com/shincheonji-examination
   • Comprehensive resources on Shincheonji
   • Testimonies from former members
   • Biblical analysis of teachings
3. “How First-Century Christians Read Revelation Like a Political Cartoon”
   • Explains apocalyptic literature
   • Shows how first-century Christians understood Revelation
   • Provides historical context
4. “The Revelation Project” by Dr. Chip Bennett and Dr. Warren Gage
   • Six-day series on understanding Revelation
   • Historical and literary context
   • First-century perspective
5. “Betrayal, Destruction, Salvation – A Christian Response”
   • Examines Shincheonji’s BDS pattern
   • Biblical response to the interpretive framework
6. “Prophecy and Fulfillment”
   • Examines Shincheonji’s claims about fulfillment
   • Why fulfillment claims are critical for Shincheonji
   • Biblical perspective on prophecy
7. “SCJ’s Fulfillment of Revelation Part 1 & 2”
   • Detailed examination of Shincheonji’s fulfillment claims
   • Historical and biblical analysis

For help leaving high-control groups:

1. “Combating Cult Mind Control” by Steven Hassan
2. “Releasing the Bonds” by Steven Hassan
3. Freedom of Mind Resource Center: freedomofmind.com
4. International Cultic Studies Association (ICSA): icsa.org

For families of those in Shincheonji:

1. Closer Look Initiative: Support and resources for families
2. Freedom of Mind Resource Center: Guidance for families
3. ICSA: Support groups and resources

A Prayer for Those Considering Leaving

If you’re considering leaving Shincheonji, here’s a prayer:

“Father God,

I’m confused. I’m exhausted. I’m afraid. I don’t know what’s true anymore.

I’ve been told I’m on the Ship of Heaven and I can’t leave. I’ve been told I’m transitioning into becoming Your child. I’ve been told I need to keep seven basics to be proper in Your eyes. I’ve been told traditional churches are the enemy. I’ve been told I need to follow the Promised Pastor to understand Your word.

But I’m tired. I’m anxious. I’m living in fear. I don’t feel rest. I don’t feel peace. I don’t feel freedom.

Your word says You offer rest. Your word says Your yoke is easy and Your burden is light. Your word says perfect love casts out fear. Your word says I AM Your child through faith in Christ.

Help me see clearly. Help me discern truth from deception. Help me recognize manipulation. Help me find freedom.

If Shincheonji is not from You, give me courage to leave. If I’m being controlled and manipulated, give me strength to break free. If I’m living in bondage, show me the freedom You offer in Christ.

I trust that You love me. I trust that Christ died for me. I trust that my salvation is secure in Him—not in organizational membership, not in keeping seven basics, not in being on the “Ship of Heaven.”

Help me rest in You. Help me find peace in You. Help me experience the freedom Christ offers.

In Jesus’ name,

Amen.”

Final Word: The Door Is Open

Jesus said:

Revelation 3:20:

“Here I am! I stand at the door and knock. If anyone hears my voice and opens the door, I will come in and eat with that person, and they with me.”

Jesus stands at the door and knocks. He doesn’t force His way in. He doesn’t manipulate. He doesn’t control. He doesn’t create fear. He doesn’t demand seven basics. He doesn’t require organizational membership.

He simply knocks. And invites you to open the door.

The door is open. You can leave the ship. You can find rest. You can experience freedom. You can know you’re a child of God.

Christ is waiting. With open arms. With rest. With peace. With freedom. With love.

Come to Him. And find rest for your soul.

This concludes the refutation of Lesson 117 using “Testing Shincheonji’s Claims: Two Lenses, One Story.”

May God grant wisdom, discernment, courage, and freedom to all who read this.

For further examination of Shincheonji’s claims, visit: closerlookinitiative.com/shincheonji-examination