History and I

As you know, history is developing along the line of temporality. That time is connected with the past, present, and future. Then, when one comes to think of the question of in what place history is accomplished, we know that history accomplished in the past has without fail come about by relating to the people of some one time.

You are one of the American citizens who say, “I am an American,” but we come to observe that one person does not stand only as one person. You do not clearly know it, but though I was born as one of the American citizens, through me, with America’s destiny related to me, it can go to the left and can go to the right.

Speaking of our women, our women do not know when they may become the wife of a president. Even though one has not attended school, if, on some occasion, the person who is to become president likes one, one can become First Lady. In that respect, it is a little different for men. For men, it perhaps is a little different. If men were to become president, they must fight and be victorious. Yet for a woman, I see it that, as a special case, if the person who is to become president likes her and merely points at her, she already appears as a historical figure. (Laughter.)

Seen in that way, if one thinks so, a woman is nothing. She was a girl whom no one looked after in some trifling fishing village, if it be a fishing village, or farming village, if it be a farming village, with nothing at all; yet through that one person the president can have the problem of a lifetime decided in moving the nation. At first, no one regarded that woman as precious. Until she grew up, they did not regard her as precious, but once she became the president’s wife, it became different.

That is why, between the past and the present, a difference as great as heaven and earth unfolds. The past was a road I went alone, but in the present, one stands in a destiny directly connected with the road the president goes, who represents the national destiny of America, if it be America, or the world situation, if it be the world situation.

Setting such an “I” before us, what sort of person do our people today wish to become? Whoever it be, one dreams, “If there is a God, let me once become a son or daughter of God.” All of you, if one becomes president of America, one perhaps holds for four years the authority that can decide the destiny of the American nation, but when one thinks that God is the eternal sovereign of this universe, becoming His son is a somewhat different problem. Before Him, when I have truly become His son, the problem is different. Between before becoming His son and when one has become so, even the position of the girl I spoke of just now cannot compare.

If one has become a son of God, the logic holds that one has stood in a position of common destiny with God. God’s joy becomes that son’s joy. God’s wish becomes that son’s wish. Again, God’s work becomes that son’s work. When God rests, that son too can rest. If one speaks of some wave, if one speaks of some mountain, if one side is God, the other side can be the son—such a saying holds.

Now, seen from such a position, in thus standing centering upon God’s Will, God cannot stand alone; the saying holds that He must stand together with the son. God is sturdy with His right foot; would He wish the son (acting it out) to be short like this and be lame? If both feet are to be perfect together, it comes to mean that one must become the same as God.

We have not thought of the fact that there were any number of such problems in the historical ages and any number upon the providential course. If one asks here who wishes to become a son of God, all will raise their hands. A person who does not raise his hand is either lacking in the head or a mistaken person. He does not even enter the ranks of human beings. That is why anyone at all wishes to become a son of God. Excellent people, unexcellent people, Americans, Koreans, Black people, young people, grown people—whoever it may be. Is there any objection to that? (“No.”) No. (Laughter.) Now, good.

Though one wished to become a son of God, one would not have thought that God’s son becomes God’s representative. When God says, “Hey, you so-and-so. From this hour you have become my son; it is different. Until one became God’s son, one did as one pleased, but after becoming so, one must keep step with God.

Until one became God’s son, one could do as one pleased. If I were to go to church, I would go, and if I were not to go, I could not go; but after becoming God’s son, one cannot fail to go to church. One must go to church. Do you understand that? (“Yes.”) Before marrying, it perhaps could have been said that it was all right to date some girl of the village, but if one says that that is all right even after marrying, will it do? Then it will not do.

From such a perspective, anyone, whatever, holds the thought that he wishes to become a person of the historical age; but you will not have thought that on the day one becomes a person of the historical age, responsibility is aggravated upon one there, and one’s position becomes different.

If one becomes a president’s wife, and if this president’s wife has not studied and does not know how to speak and dislikes most of all facing people, yet has become a president’s wife, she must go out to the wives of all the ministers or to parties every day and must go and stand beside the president and must keep time too, and when someone comes, she must do diplomacy too, and it is a mortal plight, so if she says, “Ah, I cannot do that,” it ends there.

Though she dislikes making up, she must make up, and apply lipstick, and apply nail polish, and make herself most beautiful and become a modern style so that there is nothing lacking before any guest whatever. (Laughter.) Must one do that or not do it? (“One must do it.”) When one thinks of such a thing, how many troublesome things there are that one has not thought of until now! Since one must do what one has not even learned, this is a mortal plight. Would it be good to throw all that away and sleep late in the morning and roll about in bed? (“No.”) Would that be troublesome or good? One only thought that being a president’s wife was good. Did you know it would be like this? Did one think of that, I mean? They all only thought that a president’s wife, the First Lady, was good. They did not know it would be like this. It can be so. So there is no freedom.

Even in seeing with the eyes, one must see as the wife of the American president, and even in walking, one must walk as the wife of the American president, and even in wearing clothes, one must wear clothes as the wife of the American president, and even in speaking, one must speak with the dignity of the wife of the American president. Is that so or not? (“It is so.”)

Then what have you come here for? Have you come to look on? (“No.”) Have you come to become something? (“Yes.”) If you would become a president’s wife, you must train according to all the rules and regulations of that nation by which one can be qualified as a president’s wife. How good would it be if one trained and prepared beforehand all at one time and said, “I shall become a president’s wife,” and became so exactly? Yet it is not that all things unravel smoothly, and there are things that are not so…. That is why education is necessary there and preparation is necessary. It is a matter of course that there is a road by which one must prepare beforehand, a road different from others at the time others like, the time others play, and the time others rest.

Then the Unification Church is a religious body, and what is the highest standard that this religious body called the Unification Church desires? This is the problem. This—ah, I wish to become a son of God…. Well, the established churches, or heresies, or any religion all say that all people are sons of God. If one asks whose son a person is, “He is the son of his mother and father”—it is the same. One must not think of being a son or daughter of God as of such a common term. Those are not such parents, not vague parents to me. Those parents are the parents who are the center of the universe, the parents who are the center of the universe. If there is justice in Him, it will set the standard at the highest, and because everything of His too sets the standard at the highest, it is unmistakable that He will, centering upon the highest standard, rule us and desire the highest person, the highest son.

Does it seem that God, in seeking a son, will simply walk about and say in the street, “Hey, you, become my son”? (“No.”) Does it seem one can become a son of God because one fights and plays games and has a strong fist? Can one become so because one is a boxer with a strong fist? Again, can one become so because one is a beauty, a first-rate actress whom the young people of the world, the people of the world, look at and wish, “Ah, I should like to be as pretty as that”? (“No.”) Can one say, because the eyes alone are beautiful, “Because my eyes are beautiful, I can become a son or daughter of God”? For example, can one, even among Western people whose eyes are deep blue and so beautiful, say, “Ah, because my eyes are the eyes God desires, I shall become God’s daughter”? (“No.”) (Laughter.) Does one say, “My face is handsome and I am tall and become Miss Universe, so I can become God’s daughter”? (“No.”) Then what is it? (Laughter.)

Seen from this perspective, He will seek sons and daughters who can take responsibility together with God. This is a common conclusion. For that, if one would become a person who can take responsibility in God’s stead, the conclusion is that one must be a person equipped with a personal character like God’s. Do you understand that? (“Yes.”) That is why one must become a person outstanding like God. If there were a son or daughter more excellent than God, would God like it or dislike it? What do you think He would do? Would God say, “This fellow is wrong”? (“No.”)

When the mother and father of the people of the world look at the baby they are holding, though it looks like a pumpkin, if one says, “Hey, that son is several times better-looking than you,” those mama and papa like it. (Laughter.) Yet if one raises one’s fist and says, “Hey, you wretch, you are mistaken,” and says, “Believe,” is there anyone in the world who would believe? There is not one person.

That is from resembling someone. From resembling whom? It is from resembling God. It is the same with God too. He thinks it would be good if His own sons and daughters were better than He. Why is that? Why must that be so? This is the problem. If they are less than oneself, one can feel only the joy of one’s own degree until now, but if they are better than oneself, a road comes out by which one can feel more joy from now on. It is so.

If God had a son who sang better than He, would He look at that and weep? He sets him forward, saying, “You sing.” Therefore, if our human beings declare and step forth in a true sense, saying, “Let me once become a son or daughter of God,” God can rejoice. Have you thought of standing once as a candidate? Have you stood as a candidate? Which is it? To become a son of God? (“Yes.”) Hm, yes? (“Yes.”) Is it all really “yes”? (“Yes.”) Then the problem is different. The problem is different; that is what I mean. Then one must, by whatever means, be elected in the election. For that, it will not do to do it suitably. One must be better than anyone. One must be better than anyone. One must be better than anyone; that is what I mean. If you would become a senator in this America, you must be better than anyone in that state. Even among the people who stand for election in that one state, one must be better. Is that not so?

Now, will you stand once as a candidate as a son or daughter of God? (“Yes.”) Then let those who say they will stand once as a candidate raise their hands. Those greedy ones…. (Laughter.) Though they are not qualified, they simply…. Is that trying it once, come what may, or trying it staking one’s life? Which is it? If one applies once and slips off splendidly, will you say, “I am finished,” or will you say, “I shall do it a hundred times and a thousand times and ten thousand times until God grows old and dies”? (“We shall say we will do it a hundred times and a thousand times and ten thousand times until God grows old and dies.”) One must say one will do it until God dies.

Let us say there is a person who has so resolved. If there is a person who has so resolved, what do you think God will do? What will you do? Will you do it once and leave it off? If you slip off, will you say, “I shall stop”? Will you do it and do it again until God dies? If one does so, God will be a little troubled. He will say, “Hey, leave off. Leave off.”

That is why, when one fails, if one is more positive this year than last year, and if one fails this year more positive next year, and if one fails next year more positive the year after, and if one does it for ten years and fails more positive after ten years, and if one does it for a hundred years and fails more positive after a hundred years, God too cannot but come to His senses and study that person.

Think of really doing so. God too would be troubled. Think of doing it until God withdraws. One must say, “If I die, I shall do it even by setting my sons and daughters to it. And if my sons and daughters die, I shall do it even by setting my grandchildren to it.” Are you resolved to do so? Do you hold such a thought? (“Yes.”) Yes.

The Teacher thinks that that will be easy, but in fact it is not easy but very difficult. Do you understand that? (“Yes.”) How difficult is that? (“Very difficult.”) Very, very, very…. There is no end. (Laughter.) Very, very, very….

When one comes to think of the fact that God too, though six thousand years have passed, is continuing such a difficult work as He has not been able to resolve, we must think how difficult it is to become a son of God.

Today Christianity says, “If one believes in Jesus, one becomes a son of God,” but it is not arranged so simply. If it had been arranged so, Christianity today would not have entered a stage of being ruined. When one thinks of such a thing, a time has come when we cannot but think once again, passing through history, that in Jesus’ inner heart it was not thought that ah—unconditionally, if one believes in God, one becomes a son or daughter of God.

You must know this. Jesus, even while dying upon the cross, went holding a mind of seeking to accomplish the Will, saying, “Not as I will, but as thou wilt.” We must discover the fact that such a road of the Will remained. So Moses was wrong; that is what I mean. We must know that it was wrong. We must know that it was wrong. The attitude of faith until now has been wrong; that is what I mean. If Jesus Christ had directly guided the Christianity of the whole world, he would not have made such churches as today’s.

Seen from God’s position, are the communists a headache or a joy? Would God have a headache or not have one? When someone says the communists are good and sneers, saying there is no God, and propagates that God is dead, would He say, “Ha ha ha,” thinking it good, or would He say, “You wretched fellows”? What do you think He would do? Does God like that? (“No.”) It is a headache, a headache. Would Jesus like that? (“No.”)

And next, concerning the problem of Satan. Would God say, “Satan is good”? (“No.”) How much? How much would He hate this wretched Satan? And next, sin. Because there is Satan, sin remains, does it not? Yet would God like sin? Look. Because of this sin, in the historical ages until now, all the people who held God’s providential Will were ruined; and again, because of this Satan, in the Garden of Eden, God’s sons and daughters were made to be ruined, and even Jesus was killed. He carried on that play. If one sees that, would God like it? One must pull this wretch out root and all and throw him away mercilessly and meet God. Would it be so or not? (“It would be so.”)

Yet why can He not do it? Why can He not do it? That is what I mean. Though He is the all-knowing and all-powerful God…. That is why this is the problem. Why can He not do it? That is what I mean. God can teach the method of doing it, but the doing is so arranged that God cannot do it. Who must do that? Man must do it. Man must do it. If God had been able to do it, He would have already done it all six thousand years ago in Adam and Eve’s family in the Garden of Eden. He did not wait until one could see a result in which thinking people today could say, “Why did the all-knowing and all-powerful God make this world like this?” He did not wait.

That is why one must carry out a joint operation. The conclusion is that unless God and we human beings carry out a joint operation, one cannot find this out. Though God has ability, that ability is not something God Himself can prove; it can be proved only through a person who can receive the ability.

Therefore, who must make the final decision in God’s providence? Not God alone; God and man must decide jointly. Because such a conclusion came out, what takes charge of God’s providence in the historical age is man. We can here discover that what represented that man are our ancestors and human beings like ourselves. It is people like me; that is what I mean. People, it must be done through people.

That is why God’s Will cannot go a single step without passing through the person called Noah. However much ability He has, He cannot go forward. Without passing through the person called Abraham, He cannot go a single step. Without passing through the person called Jacob, He cannot go forward. Without passing through the person called Moses, He cannot go forward. Without passing through John the Baptist, He cannot go forward. And next, without passing through Jesus, He cannot go forward. One must know this.

Seen by such logic, Christians today say, “The Lord comes with the trumpet sound of the heavenly hosts and angels to judge the whole world by fire,” but such logic does not fit reason; that is what I mean.

Does God do such a thing after sending many people to hell for so long up to now? It does not fit the theory. If He were such a God, He would be a cruel God. He would be a cruel God; that is what I mean. He would not be a God of love. Why? It would have been enough to set them all up at the time of Adam and Eve and judge them and leave one or two people, so why send many to hell and then send them all to hell at once in the Last Days?

How cruel a God is that? Do human beings even know that?

God, knowing everything, and facing human beings who do not know, made them all be ruined like this and left them to sin and now does this and that…. That does not fit the theory. No one could believe such a religion.

Would God wish the people on His side to be ruined?

Would He wish the nation of Israel to be ruined? Would He wish Christianity to be in this sorry state? Would He wish the Unification Church hereafter to be ruined? That is what I mean. (“No.”) He does not wish it. Judaism too was in the end ruined.

However much Rabbi Davies opposes the Unification Church, those are all people who have passed by. However much Christianity opposed it, those are people who are passing by. They have already been ruined. They have all passed by. Then has the Unification Church now passed by, has it come out, has it begun to come out? In what place is it? In what place are we? (“We are advancing.”)

What we must know here today is why the people of Israel became like that and Christianity is like that. It is because they did not rightly know God’s Will. They did not certainly know the fact that He carries out the Providence through people, that the history of the Providence is woven through human beings who are in the process of temporality today, and vaguely thought that the world would all become like a phantom, like goblins dancing. It will not do.

Judaism too must think that only by being victorious in the reality of this miserable and cold historical age do the people of Israel come to be liberated; and Christianity too must think that without fighting and being victorious, centering upon cold reality, one cannot even meet the Lord or anything and the Will is not accomplished; yet they do not know this. They have not thought even in a dream that without becoming a central Judaism that can have dominion over the reality of the world and drag it to God’s side, and a central Christianity that can guide the evil of the world and digest it before God, one cannot stand before God’s Will and cannot greet a Messiah fitting God’s Will.

I say, do not even say that by God’s ability He should simply come riding a chariot of fire and smash the whole world at once and make things good for them. In Christianity, there are more evil people than among the people of this world. When I went into the spirit world and found out everything, it was not arranged like that; that is what I mean. The spirit world is not arranged like that. God’s Will is not arranged like that; that is what I mean. So one must win in reality. That is why, in whatever work, he that endureth to the end and wins obtains salvation. He that endureth to the end and wins obtains salvation. It was said that he that believeth to the end obtains salvation. Therefore, one must become a believer, a believer. Is it really so? (“Yes.”) Enduring to the end is fighting. It is always a person who fights and wins on the front line.

Seen from such a perspective, when you have come to know the miserable fact that in the historical age today Judaism at the last had six million massacred by the Gentile Hitler, and when you behold such a razor’s-edge reality in which, if Christianity goes on like this hereafter, well over sixty million could be massacred before the communists, I came to know the fact that God is seeking true sons and daughters who can overcome all difficulties at the present point and win. Because I know such a thing, God is seeking sons and daughters who can be victorious upon this stage of reality, who can overcome worldwide hardship and worldwide trial. Is it not unmistakable that Jesus too will be seeking them?

From such a perspective, the road the Unification Church goes is to transcend the problems of reality. You must know that the motive for coming to hold the subjectivity of saying, “Let us defend the most difficult problems of the world and digest them in God’s name,” also lies here.

That is why the Teacher himself too has until now been fighting at the head all his life. He has been fighting. One fights for staking the nation. Let us make such a resolve as, “I shall fight staking the nation of Korea, and shall fight staking the nation of Japan, and shall fight staking the nation of America, and I shall fight as a representative for the many nations of the democratic world.” One must fight in God’s stead. It is fighting in God’s stead.

Now, at such a time, God does not say, “Hey, hey! Leave off. In the historical age, Abraham too fought and was ruined, and Moses too fought and was ruined, and Jesus too fought and was ruined; do you too seek to be ruined? Beloved Reverend Moon! Leave off.” (Laughter.) He does not say, “Beloved Reverend Moon! Just receive my love and stay quietly in your room. Ah, you will be ruined and driven and die, so leave off.” He says, “Fight in Korea, and fight in Japan, and if you have fought in Japan, fight in America, and if you have fought in America, fight in the world. Fight, representing the spirit world and heaven and earth”—He does not say, “You rest.” (Laughter.) Do you understand? (“Yes.”) Which do you like? Do you wish to believe comfortably, to believe in sleep and live and die in sleep and go to a Kingdom of Heaven like sleep, or to carry on a realistic, concrete life and concrete activity and go to a concrete Kingdom of Heaven? Which do you desire? (“We shall be active.”)

In the hands of a person who believed and lived in a good environment, there are no blemishes, and there is no blemish on the body either, and the body may be beautiful just as it is; but when one takes hold of the stage of reality and fights, there is strength here, and calluses form. Seeing such a thing, does God like it?

In that sense, which will you become, people who believed and lived in a beautiful and good environment and have beautiful and blemishless hands, or people who have rough hands from practicing while fighting? (“People who leave scars.”) Scar! (Laughter.) Do you like blemishes? (“Yes.”) Yes? (“Yes.”) All of you, yes? (“Yes.”)

If one of my eyes were torn out and gone, could one go before God without the eye? (“Yes.”) Then one is of God’s lot. If one goes so before God, would God say, “Hey, you, go and put in an eye and find the eye that was taken out and fit it in and come”? (“No.”) On this point, when a person with two eyes and a person with only one eye come to stand before God, whom will God praise, whom will He like, and which person will He welcome? Which is it?

If one has had the left eye taken, and as for the arm has had the right arm taken and props oneself on the left arm, and as for the leg treads only on the right side and goes, what would He say? So if one goes like this (imitating it), what would God say? (Laughter.)

Would He say, “Hey, you wretch, how unexcellent must you be to have had your eye taken and your arm taken and your leg taken and become like this, you fellow? Go and, by whatever means, find them all and come.” (“No.”) If you were God, what do you think you would do? He would take out God’s left eye and set it in him, and would take off God’s right hand and attach it to him, and would take off God’s left leg and attach it to him.

Even you, if you were God, would do so, so would God not do so—that is what I mean. If it became so, this astonishing fact can be that one becomes a person with God’s eye, a person with God’s arm, and becomes a person with God’s leg, and enjoys the glory of being able to have half of God. It can be so.

Then what sort of person will you become? Will you have such faith as says, “God likes handsome men and likes such a person as sleeps in a dream just as he is in his original nature, so I must not be like this? Oh dear! This leg receives God’s love, and this arm receives God’s love, and this face receives God’s love, so it will not do if a blemish comes”? (“No.”) If you were God, which person would you take? The first person or the next person? (“The first person.”) That is the same for anyone. It is the same with God.

From such a perspective, today Reverend Moon is undergoing this hardship. Rather than the thought that upon the road of faith, before going to the Kingdom of Heaven, I shall taste the Kingdom of Heaven upon this earth, it is to build the Kingdom of Heaven. It is different. For that one must bring Satan to submission, and must remove the evil upon this earth, and must shoulder the whole burden of the cross of all people and build the Kingdom of Heaven. Is that not the road God desires most? I think so.

The Teacher has received persecution for thirty years until now. Look. It is so in America too. Among many members of the Unification Church, when these villainous lots who came in less than a month ago come in and do wrong, they say, “That Reverend Moon’s lot did wrong. Reverend Moon is bad.” Can there be such a thing in the world? Am I less than that person? Am I a person like that person?

If it were the world, even if one member among several hundred members of a church commits murder and does every sort of thing, the pastor of that church has nothing to do with it. Only that person takes responsibility. I have noticed that in the world too, so why is it that only for Reverend Moon is it not so? When a person who came into the Unification Church only a few days ago at the far end of America does every sort of thing, why do they say that Reverend Moon had him do it? That is what I mean. They put all such things upon Reverend Moon. That bundle of rags…. The Korean bundle, the Japanese bundle, the American bundle, all of it…. Even such a person as that says, “Reverend Moon taught him, and so he did this.” Even if only one person does wrong…. They say, “Reverend Moon likes streaking.” That is laughable, is it not?

And again, look at God too. If Christians do wrong, the pastors are not reviled, but they all say, “Look at that. The fellow who believes in Jesus is like that. The fellow who believes in God is like that.” They put everything that has been done wrong upon God. Is it good or bad to bear such responsibility? (“It is good.”) That is not good. Is it suitable for the Teacher to be reviled so? (“No.”) What is good is that, in the sense that it is unmistakable that one is the central being, it is good. Is it so for other people too?

In the Unification Church, there are many American people, and there are representatives of every nation, but they do not revile the representatives of each nation. Even if a Japanese person does wrong, they revile Reverend Moon, and even if an American does wrong, they revile Reverend Moon, and even if a German does wrong, they revile Reverend Moon, and even if an Englishman does wrong, they revile Reverend Moon; the whole world reviles Reverend Moon. What those words mean is that it is publicly acknowledged that Reverend Moon bears Japan’s responsibility too and bears Korea’s responsibility too and bears America’s responsibility too and bears the responsibility of the Unification Church of every nation of the world; that Reverend Moon is unmistakably the central being.

Now, how does one make it so that the people who disliked such a central being, who opposed such a central being, come automatically to think, “Ah, Reverend Moon! Reverend Moon! Reverend Moon!” How does one make it so? That is what I mean. The conclusion comes out that there is no method but to make this year better than last year and make next year better than this year so that it can be discovered that the Unification Church has gradually more and more good things.

For that, how must it be? Would it do if Reverend Moon, having done that much, since he has food to eat and has cultivated a worldly foundation, simply rested all his life comfortably, not envying others, and traveled about and lived enjoyably? (“No.”) By that, it will not do. It will not do. Then what must one do? Raise a problem! Raise a problem! What problem? A good problem, a problem that can be good for America, if it be America, a problem that can be good such as there has not been in history. One must come forth holding such a problem as the people of the world cannot resolve in the history of the world, if it be the world. Then what sort of road is that? It is the most difficult road. It is the most difficult road. Then would it be comfortable?

That is why, if Reverend Moon goes to Korea, there is a Korean problem; if he goes to Japan, a Japanese problem; if he comes to America, an American problem. Wherever Reverend Moon goes, a problem arises. A problem unfolds; that is what I mean. So Korea disliked Reverend Moon, and Japan disliked him, and America disliked him, and all disliked him; but the people who disliked him grow gradually fewer, and the people who like him grow gradually more as time goes on. So that is the only fault.

Do you too like it that the Teacher is revealed and opposed like this? (“No.”) Let those who say it is good raise their hands. Then does it mean, “Stay quietly, since one does not receive opposition if one does not work?” (“No.”) Then what is it? What does one say to do? Does it mean, “Even though you receive opposition, raise problems more positively and more widely”? (“Yes.”) Yes? Then do you say to do it alone? Do you say to carry on such a play alone, alone? (“No.”) (Laughter.) Will you help Reverend Moon? (“Yes.”) Will you only look on, or will you help Reverend Moon? Which will you choose? (“We shall help.”) Will you help? (“Yes.”) How much will you help me? This much? (“No.”) (Acting it out.) This much? (“No.”) This much? (“No.”) This much? (“No.”) All of it? (“Yes.”) (Applause.) Thank you. (Laughter.) Hearing this answer makes me glad. God too will now be glad to hear your answer. Do you too think so? (“Yes.”) Really?

Then, in helping the Teacher, will you help while following behind the Teacher, or will you pull the Teacher from in front? (“From in front.”) If one rides in a car, will you drive, or will you have the Teacher drive? What will you do? (“We shall drive.”) Will you really? (Laughter.)

When I came to America, I once prayed to God, “If I could take responsibility for the most difficult thing in America, what could I not take responsibility for?” I prayed like this: “I shall once again resurrect the corrupt and ruined Christianity. At the same time as this, I must not make vain the foundation of God’s merit, for which He has toiled for six thousand years, but must resurrect it.” Listen only to my words! On the day you listen only to my words, it will be resurrected! This is the conclusion. Do you know that? Do you believe it? (“We believe.”) One must believe and know.

So listen to my words. If the established churches listen to my words, I shall make a place better than the place where they are and shall make one unified Christianity worldwide—I am thinking so. If on some day the established churches do not listen, I shall take hold of the second generation, the young people, and re-educate them with my hand. Among them there will be the son of a president, and the son of a senator, and the son of a minister of each department of America today, or the son of the director of the FBI, and the son and daughter of the director of the CIA. I must educate these. Do you understand? (“Yes.”) That is why I need the young people of America and the bodies of young people. This has been proved.

What is this ironic riddle that, when no religious leader of America, no person at all, can do it, only Reverend Moon, who came out of nowhere from Korea, clears the confusion of America’s young people and guides America’s young people? Our sons and daughters must come to their senses properly. Carrying on such a play while comparing it with the standard of father and mother is a sign of ruin; that is what I mean.

They kidnap all those sons and daughters, so how is it? Having gone, they all stay quiet. Even when they say Reverend Moon is bad, they all stick to Reverend Moon’s backside and follow all the more. (Laughter.) So if one becomes one person and becomes a hundred people and becomes a thousand people, and even if they kidnap ten thousand, no one goes over, and all follow; the conclusion that “Reverend Moon is good and the American people are bad” will come out before long. I welcome such a man who, though he is opposed and kidnapped and all that, goes off and comes back with dignity. One who goes “Er…” from fear of being caught is unnecessary.

Now then, will you go standing before the Teacher or go standing behind the Teacher? Just now you said you would go standing in front, did you not? (“Yes.”) Will you try? (“Yes.”) Yes? Then can there be a complaint in us? (“There cannot.”) Can there be denial in us? (“There cannot.”) Can there be looking on in us? (“There cannot.”) There is nothing but becoming either gunpowder or a bullet. One must become either a powder keg or a bullet. Yet I do not desire such gunpowder as only makes the sound “bang!” and disappears; that is what I mean. I do not desire gunpowder that only makes a sound and disappears. One must simply pierce through with a whoosh and go. Which will you become? (“A bullet.”)

What is the gun? Who is the gun? What is the gun? The gun is our church. This is the gun. Who fires the gun? (“The Teacher.”) I shall fire the gun. (Laughter. Applause.) Then everything is resolved. If one says, “Let us save America,” one must say, “Yes! Night or day, twenty-four hours, I shall do it, staking my life.” I shall use twenty-four hours. (Laughter.) To a person who takes responsibility for difficulty for Heaven’s purpose and overcomes it and fights to the end, victory is an automatic gift. Then will you try doing so once? (“Yes.”) Do not only say yes but vow, staking God. Yes! (“Yes.”) Good.

Where does one go? The road one goes on—where will you go? Will you go to Washington, go to New York, or go to Belvedere? Where will you go? (Laughter.) Let someone answer about Yankee Stadium. Do you like Yankees? (“Yes.”) (This part he spoke in English.) What is a Yankee? Does it not mean a man of the North with a dignified spirit? The Southern army and the Northern army fought, and, because the Northern army won, they built Yankee Stadium. It was built in the sense that it is a place where they fought in such a civil war.

Will this Yankee Stadium fight be Asia’s Reverend Moon’s fight? Will it be the Japanese people’s fight? Will it be the Yankees’ fight? Will it be the Western people’s fight? To say it again, will it be a fight fought with Korean people at the center, a fight fought with Japanese people at the center, or a fight fought with Western people, Yankees, at the center? Are you not Yankees? That is why you Yankees must fight at this Yankee Stadium. Is that so? (“Yes.”)

Then even if I am not there, this is America’s fight. It is America’s fight; that is what I mean. I shall simply look on, and if one says, “Reverend Moon, please come,” I shall go that day as an invited guest and say a word for the sake of looking on. (Laughter.) Will you lead, or must the Teacher lead? Which is it? Let us decide that. (“The Teacher.”) (Laughter.) I am a Korean and am by no means an American. I have here no family, and no tribe, and no nation. Yet you have everything. So I think you must do it. (Laughter.) Is that a fact? (“Yes.”) All American people will answer “Yes.” In fact, it is so. (Laughter.)

For Yankee Stadium, we have already sworn to God. We have sworn. Then what artillery will one use? You said "bullet," but what bullet among bullets? What sort of bullet do you wish to become? A cannon shell or a pistol bullet? (“A cannon shell.”)

Now it has come down to a problem of reality. Centering upon the question of history and me, we must know that the resolution of that history and me is not accomplished in the air, is not accomplished in the past, is not accomplished tomorrow, but begins from today’s resolution. Victory is from here, from now. From your present mind…. It has become so.

“The Yankee Stadium rally will without fail be victorious”—from this declaration of resolve one brings victory. It is right now, right now…. The breasts of the young people gathered here now must be overflowing with such a resolve as “Unmistakably this fight we shall win and shall make it victorious, and it must be made victorious,” and saying, “Night or day, until this fight is over, I shall become a bullet,” one must advance not knowing how to come back. A bullet does not know how to come back. By whose hand, from whom, is the victory of Yankee Stadium decided? (“By us….”) It is me, all our selves.

That is why, if the five fingers are unmistakable, the victory of the Yankee Stadium rally too is unmistakable. If my eyes and my face are unmistakably the same as the other day’s, the victory of Yankee Stadium is more certain than that. Because the five fingers are unmistakable, victory is unmistakable. It is more certain than looking at my face. Have you made a firm resolve? (“Yes.”) One must do so. The Teacher has until now fought such a fight. “The Madison Square Garden rally will be victorious. The Day of Hope rally in Korea too will be victorious. The world international rally will be victorious”—that conviction is necessary.

You said you would become a shell, a shell? Will you fly as a shell and simply roll along, or will you burst into pieces with a whoosh? Which is it? (“We shall burst.”) Will you really? Really? (“Yes.”) I shall go to Korea and come back in a little while, and I must leave you behind and command the plan for the Yankee Stadium rally and go. Is it all right even if the Teacher is not here?

All of you, will you become a shell of a machine cannon or a single shell? Which will you become? What goes on continuously is a machine cannon. I must explain—you know it as a machine cannon, and it is stronger. (Applause.) Centering upon Yankee Stadium, boom-boom-boom, rat-tat-tat…. (Laughter.) What is the end of that war? There is nothing but victory.

It must be not victory but a victor. One must become a victor. Do you like victory, or do you like a victor? (“A victor.”) I like not victory but a victor. (This part he spoke in English.) Only when there is a victor does victory come out. Through there being a victor, because there is a victor, victory comes out. Does victory come out and then a victor? A person wins; does victory win?

Now then, let those who say they will be victorious at Yankee Stadium raise their hands. At that time I can go about with my eyes shut. What those words mean is that at that time it will be all right even if I do nothing. Because you will have done everything…. Next year the Teacher can go to Korea, and can go to England, and all. I shall not be needed within America; that is what I mean. It becomes like this. That I quickly come not to be needed is good for America; that is what I mean. Is that good? (“Yes.”) Victory is from now on. Here you have come to know that victory is from now. Who makes victory? There must be a resolve that I make it.

Now we have come to know that within the word “history” there is a past and a present and a future. Within that, we must solemnly think that “I have become the standard-bearer of history and stand in this place holding the historical flag.” Try asking the spirit world. If one asks, “O God! Upon the course of Providence, setting before Thee such an urgent worldwide situation today, at what time didst Thou wish to be victorious in the fight?” the answer will be simple. It will answer, “It would have been good to win in the Madison Square Garden fight. Next, it would be good to win in the Yankee Stadium fight and next in the Washington fight.” Think of it. There can be no answer but such an answer.

Why is that? Why is that? That is what I mean. It is because, in this age, holding such circumstances, there is no company but the Unification Church that has already raised both hands and stepped forth, staking life, saying it will take responsibility for and fight the whole of God’s fight in this world. Because the victory the Unification Church desires in America is to cultivate the foundation of world victory, it is a proper conclusion that God cannot help but be so.

What is it that God is thinking of?

It is that Christianity must be renewed. That is God’s thought. Next it is, “The communists must be smashed. The satanic world must be destroyed.” This is God’s wish. Because we are directly taking such a grave and weighty wish as our purpose, it is natural that God cannot but expect us alone. The communists must be smashed. The communists must be driven back. And next Satan must be expelled. Let us expel Satan. Such a person is the person God likes most. He desires such a person most; that is what I mean. Since we have stepped forth saying we will take responsibility for that, we cannot but be different. Because the model of exemplary war in which those responsible people fight for the world is the Yankee Stadium rally and the Washington rally, God cannot but think of this; that is what I mean. Because we say we will take responsibility and fight for Him, God is most anxious for us; that is what I mean.

That is why with our hands we shall hold a thought beyond the founding thought of America, a thought beyond the Billy Graham thought of Christianity, and shall not tolerate the invasion of the communists in this nation and shall root out the foundation of Satan’s clutches in this nation. That is what God desires. If it becomes so, the Kingdom of Heaven on earth is accomplished.

What sort of thing is the Kingdom of Heaven?

What sort of thing is the Kingdom of Heaven on earth?

That is what I mean. It is that people like our Unification Church members live throughout the whole world. That is the Kingdom of Heaven on earth. If all the people of this earth lived like Unification Church members, that would be the Kingdom of Heaven on earth. What is that world? It is a world where the church is eternally together with God, a world where there are no communists. No one says there is no God, and there is no doubt about God. It is a world where all become one while calling God our Father. And next, Satan’s temptation…. There is no Satan. A world where God has dominion—that is the Kingdom of Heaven on earth. God lives with us; that is what I mean.

Then what does the victory of Yankee Stadium mean?

What sort of victory does it mean? Through this victory, one will be victorious over America, will be victorious over the world, and will be victorious over the Satan of the spirit world. It is that training; that is what I mean. After winning at the Yankee Stadium rally and winning at the Washington rally, where must one go and win? Next, is there nothing to fight? (Laughter.) (“In Moscow….”) Hey! You answered well. You say Moscow, Moscow, but I say we must go. Moscow is where we must go.

You do not know it, but because the communists know this, they dislike Reverend Moon most. Seeing that, unless the positive support of the young people who support Reverend Moon is greater than the positive opposition of the communists against Reverend Moon, one cannot be victorious. One cannot go to Moscow. Your strength must be greater. Your strength must be greater than the strength of the communists. Will it be so? (“Yes.”) Do you have confidence in that? (“Yes.”) Then one must go to Moscow and fight and win. If one does so, you become a victor. That is everything.

Seeing that, the Teacher is a tenacious person. Though he has fought all his life, does he still have spirit or not? (“He has.”) Will you catch me by strength, or shall I catch you by strength? Which is it? (“The Teacher catches us.”) Thank you very much. (Cheers. Applause.)

Now we have resolved to go as far as Moscow. For that, our personnel must train more than the communist personnel. How difficult would it be for our small number to blow up and pierce through the communists, who have a history of close to sixty years and have cultivated a worldwide foundation! Yet one must send individual by individual to the communists and fight and must be able to pick a fight. Such work must be done quickly. One must know that.

You must think that a bullet pierces through your breast and passes. One must be resolved that one does not know under what rock, beneath what wall, in what corner, or on what roadside one may vomit blood and fall. Among you, some will say, “Reverend Moon is a church leader, and he tells such a gruesome story. Oh dear! In religion one does not talk of shedding blood and such; how can he say such words?” It is different from the religion of old. The time is different. We must know that enduring and enduring and enduring and, if even so, it will not do; being able to draw the sword of justice is God’s justice, which He set up as the standard of judgement. One must know such a thing.

The symbol of America is the eagle. That wretched eagle, if another has prey, goes and strikes it down and makes it drop and takes it away. The eagle is of such a character. Do you know that? (“Yes.”) What is that like? It is like having taken the land of the Indians. So it is exactly like an eagle. Is that so or not? (“It is so.”)

Look. On one side there is a palm branch and on one side an arrow. Set out like this, it symbolizes America; that is what I mean. It is America’s important symbol. What is that? What does it symbolize? It symbolizes justice. It is to endure first and do the work in God’s name. Do you think that because one is American, one does only good things? (“No.”) Then why has America received blessings? In God’s name, centering upon God’s name…. When one does harm to God’s people, when one does harm to God’s house, and when one does harm to God’s land, it is the duty of God’s people to come forth fighting with God’s name. In that sense, because America has until now taken that as its standard and founded the nation, I see that God blessed this America.

A righteous person endures and endures and at the last goes “Wah!” America endured and was struck by the communists and driven, and was driven in the Vietnam War too and all that, but hereafter it must once go “Wah!”…. Has America the spirit to go “Wah!” hereafter? (“Yes.”) Can it be so? (“Yes.”) America, which was so disgraced in Vietnam, in Cambodia, and became an America that, with the communists sweeping the United Nations stage and smearing America’s face with filth, cannot lift its face and is driven into a corner and cannot take hold of the road to go…. I do not think it has the mettle to be so. Such a person is not a person of justice. A person of justice is not so.

Is it an American citizenry, an America, that has the last mettle to be able to fight in God’s name for justice, staking my individual life, staking my family’s life, staking my nation’s life? It is not; that is what I mean. It is not. It is not an America that can say, “In the land of Vietnam or the land of Cambodia it may have been so, but in the land of America the communists cannot stretch out a hand, you wretches! Just try appearing. Not a seed will remain….” Now, even seeing the fact of how much the communists are stirring in broad daylight in New York, if it be New York, they stay quiet with mouths open and only blink their eyes.

Because Reverend Moon knows that no congressman or senator of America now…. What is Kissinger’s policy now? It is to leave aside ideology, such ideological problems, and handle only problems of reality. With such expedient politics, it will not do; it will not do. That time has passed. Where is America going? Where is it going? Expediently? Is justice expedient? At the worst, it is religion that sets up the authority of justice. America’s young people, people who say they guide America’s thought, so-called university professors of philosophy, religious leaders who are now guiding America—however much I look, I came to know that no one holds the thought of carrying out the responsibility of establishing in America hereafter a worldwide tradition based upon God’s justice, and there is no such leader.

So there was no help for it, and this Reverend Moon resolved that he must do such work in the land of America. I…. For that, I shall educate the young people of America with my hand, shedding blood and sweat. Night or day…. I must make it so that these young people of America, even if they do not listen to the words of any leader of America, can listen to my words. It is not doing it by force, by the fist. By intelligence…. It is not doing it in Reverend Moon’s name but in God’s name. One must criticize in God’s name. One must criticize love and criticize religion and criticize the present world and criticize the family of the present age and remove everything that is not right in God’s justice and set up an origin that can be right. One must know that this is the task given to us at present.

What the standard of individual personal character that Reverend Moon teaches is like, and what the family Reverend Moon restores is like, and what the one tribe Reverend Moon conceives is like, and what one people, one nation, and one world is like—seen setting before one the individual view of life, the view of the universe, and the view of the whole, it will not do for all three to be worse by comparison.

One must be better. Do you think that is better now? (“No.”) That is why, even at the cost of casting away my individual self, one must find Reverend Moon’s personal character; and even at the cost of casting away our family, one must find the family Reverend Moon presents; and even at the cost of casting away our people and America, to find the new ideal America of the future, though one is opposed by the American people, one cannot but take this road.

All of you, do you think America will be ruined if it goes on like this, or do you think it will rise? Answer, you. (“It will be ruined.”) It will unmistakably be ruined. It will unmistakably be ruined. Why? The young people have no view of the nation. They have no notion of thinking of the nation. They do not think even in dreams of being for the world. They all seek an animal-like self. Then how will they guide the world, and what will become of that nation? Even so, if Christianity at least remained firm, one would not know, but even Christianity has collapsed. And even the families have become wretched.

The future of that nation is known by looking at the young people of that nation. What sort of thought the young people of that nation hold is what supports the future of that nation. Then by whom is the future of the Unification Church measured? That is not Reverend Moon; one can know it by looking at the young people in the Unification Church. One can know it according to what thoughts these hold. The Unification Church is not saying let us go somewhere, but let us cross beyond the world—it holds such a thought. That is the target. And so let us go to the heavenly kingdom; that is what I mean. That is not a delusion but has begun to sprout now upon the world stage as a practical rank.

What will the Unification Church be ten years from now?

Think about what it will be ten years from now. Now, is the Unification Church so arranged as to retreat because some nation opposes it? Does it seem it will disappear? (“No.”) That time has already passed. That time has already passed. Can the communists come to a person who holds Unification Church thought and make him a communist party member? (“No.”) Can they make Reverend Moon a communist party member? (“They cannot.”) And you? (“They cannot.”) By what does one prove that? By what does one prove it? One must fight with the communists. One must fight and see whether one really defeats the communists. Have you fought? (“Yes.”) Then do you wish to fight once? (“Yes.”) Do you wish to fight the American communists, or do you wish to fight the world’s communists? (“The American communists.”) The American communists? Those are liberal-style communists.

Then, among communists, where is the most vicious communist group? The Kim Il-sung group is the most vicious communist party. Why is that? Look. They advertise in the Boston newspaper, and advertise here in the New York Times, and advertise in the Washington Post, and advertise in France, and advertise in England; this Kim Il-sung advertises throughout the whole world and makes a scene. Where have you seen Mao Zedong advertise like that? Does Mao Zedong advertise like that? Do Brezhnev and Kosygin advertise like that? (“No.”) Kim Il-sung is the most vicious. He is the most vicious. Just as Kim Il-sung does worldwide propaganda, Reverend Moon does worldwide propaganda too. The two have come to stand face-to-face.

In that sense, I think that the American soldiers having placed one large national flag in Korea was America doing a historical mission in setting up one condition. If Reverend Moon had ten million members here, I am thinking that I would raise an army of justice of three million and take responsibility and fight the world’s communists. If a situation like Vietnam arose, I would strike down the American communists; that is what I mean. I would smash them.

While Reverend Moon holds such a thought and says he will make an elite army that will fight the world’s communists in the future, I say that such petty fellows who say, “Mama! You are right to oppose Reverend Moon. I shall go home,” should disappear from this place at once.

Do you like such words? Do you support such a Reverend Moon? Do you like a Reverend Moon who holds such a thought, I mean? (“No.”) Do you like such a leader, I mean? Do you like a leader who thinks of making it so, I mean? (“No.”) Then do you not like it? Do you not like a leader who thinks of raising leaders who say they will fight the communists, I mean? (“Yes.”)

If I educated only three million among more than ten million members and we had a fleet and commanded and helped small and weak nations, America too would say thank you, and how thankful would the small and weak nations of the free world be! The world could move at once. You, too, must become people who win, even when fighting any communists. One must not become a person who fights Satan and loses. One must become a person who wins. This is the Teacher’s….

Therefore, we must mobilize all our energy in our young age and do such training. One must train. Well, do you wish to be trained? (“Yes.”) Now at Barrytown a hundred-and-twenty-day workshop is going on. I shall train them. I think that if one prepares like this, within three years a time will come when the American government needs us. It was so in Korea too, and so in Japan too, so it will unmistakably be so in America too. (Applause.) If in Korea the members of the Unification Church opposed the Korean government, it would be a great matter. In Japan too, if they opposed it, it would be a great matter. It is so in America too.

Now, because we are not yet prepared, we shut our mouths and try in preparation. Let us put it into practice. That is why in the not-distant future we shall establish a line of defense against the communists in the fifty states of America. Among the senators and representatives we shall search out the communists and cut out all the communist legislators. That is now under investigation. It is under investigation. Among the Republican and Democratic legislators, we know who the communists are. We know it all. That is why we are now fighting on the United Nations road. We have not begun such a worldwide fight; we have already entered a staged standard.

Although the fight is spreading out in all four directions, as it is approaching from all four directions, today there must not be many among the young people who are members of the Unification Church who are a crowd that says, “Shall I stay in the Unification Church or not?” Such a person is God’s enemy, humanity’s enemy, and Mr. Moon’s enemy. One must know that. I do not think there is such a person among you, but if there is such a person, one must quickly settle the accounts of such an attitude at this hour. Reverend Moon is not one who only speaks.

Before speaking, he is a person who has stepped forth before the world holding a foundation of practice.

We must take responsibility for history, for the history of the past, present, and future. If one asks whether among the saints of the past there was even one saint who wished America to become an America occupied before the communists in the Last Days today and the democratic world to become so, there was none; that is what I mean.

Countless religious people of Christianity who believed in God in the democratic world are in the spirit world, but do you think there is even one spirit person among those spirit people who went to the spirit world who wishes the communists to rule the world?

One must know the fact that all the people who went to the spirit world before now, even the spirit people of any sort who had become communist party members, wish the communists to be ruined. All the people of the spirit world who came and went in this present world wish the communists to be rooted out in the present world; that is what I mean. Even the communist-spirit people who went to the spirit world wish the communists to be ruined; that is what I mean.

So one must know that it is the wish and the han of our ancestors, of our forebears, that all the spirit people of the spirit world who have died until now, even any one person, wish the communists to be pulled up by the roots upon the earth and wiped out. All the people who went to the spirit world wish it so. They wish the root to be pulled out. Seeing that, we must know that ruining the communists is the road to accomplishing the wish all the historical ancestors desire. Therefore, we must hold the attitude that we will win a historical victory and liberate these and fulfill their wish.

Do you know how many Christians today are massacred because of the communists?

Do you know how many are being massacred now in the Soviet Union too, and in North Korea too, and in Communist China too? When Jesus sees that, would he say, “Ah! Communists, do you do well?” (“No.”) It is Jesus’ wish that the communists be quickly rooted out.

Is there anyone in the democratic world who likes the communists?

The communists really…. Politics of terror, putting a gun and sword to one and threatening, “If you do not do it, I shall kill you”—is there anyone who likes this? (“There is not.”) Even now, if one said, “Cross the thirty-eighth parallel and come in the direction of freedom,” more than half the North Korean people would come over to South Korea. Do they take refuge from the democratic world to the communist world or take refuge from the communist world to the democratic world? Which is it? (“They take refuge from the communist world to the democratic world.”) Is the fact not so? That is what I mean. The leaders of the democratic world today and such people are all, for fear of being made the object of terror, unable to fight though they wish to fight and unable to act though they wish to act. One must know such a thing.

That is why today I say let us root out the world’s communists with my hand. This Reverend Moon is now doing this ideologically and practically. In Korea, there is no one who surpasses Reverend Moon. In Asia, Reverend Moon is the front-runner of the anti-communist line. It is so now in America too. The communists know it. Pravda, or Red Flag (홍기, 紅旗), or whatever all of them…. In the communist world there is no nation in whose newspaper Reverend Moon has not appeared. Reverend Moon is more famous in the communist world than in the democratic world. That is why, when Reverend Moon seeks to hold a revival meeting here, the communists oppose Reverend Moon…. Where in the world is there such a play? This has been raised in American society not merely as talk but as an actual social problem.

It is not that Reverend Moon is doing it to harm America, but to gather the young people of America’s present age and protect the destiny of America’s future nation from the communist world. Although Reverend Moon is a person necessary even for that, do they oppose him? We must all hold righteous indignation.

If one is an American young person, if one is an American young person who thinks of America and holds the traditional thought of America’s future citizenry, one must feel ashamed and feel sorry when one sees the Teacher. One must hold such self-awareness as to say, “I must quickly save this environment with my hand.” Do you think so? Do you feel sorry toward the Teacher? (“Yes.”) NBC is this and that, and such lots as Ted Patrick, all of them….

However much one shakes off the dust, clothes are such that if one goes about anywhere, bad things stick to them. If even one Unification Church young person is bad, they say Reverend Moon is thus and so. These wretched fellows…. They will not say a good word, not even this much of a good word. Because it is so, you must come to your senses. Because what I have seen with my own eyes, what I know, is unmistakably the truth, unmistakably true; one must feel the responsibility to set in order with my hand everything that is opposed to this and negative to this. That is a young person of the age, and I see it as the mettle of a young person who can take responsibility for the future hereafter.

I am making the young people of America, our young ladies, suffer. I shall make them do more hereafter. I have them do fundraising, and have them sell flowers, and have them do every sort of thing. So what have I done by that? I did not buy my house; that is what I mean. With that money, I did not buy land. I used it all for America. The Belvedere training center and East Garden too, I bought with my money. So I donated them to the American church. This year too, I am scattering several hundred thousand dollars all over America.

I am not in your debt at all. This year alone I have spent close to a million dollars. Why is that? That is what I mean. I, too, know that money is precious. I am a person who needs money more than you. Because I love America, and love God, and love the world, I carry on this play; that is what I mean. Because the road to save the world is not quick without taking America as a foundation, I do so.

Now, since one has taken joint responsibility for that, one must quickly make a theological seminary and quickly make educational institutions. You must hereafter learn to ride horses and learn shooting too and must learn everything. One must make a university and make a newspaper company and do everything. So at present I have bought another large building about seven times the size of the Columbia University Club. There I must make a newspaper company and carry out a brainwashing operation on the vicious people in the press organs such as the New York Times and must attack worldwide. Sending missionaries to a hundred and twenty places, they all make newspaper articles like AP correspondents or UPI correspondents. And I shall make a newspaper company in Tokyo too, and make a newspaper company in New York too, and make a newspaper company in London too. Because those are the central places from which UPI and AP supply articles to the newspaper companies of the world, we must fight prepared against this.

And because we must make a worldwide university, we must carry on a movement of rallying worldwide scholars through the Unified Science. The Teacher said he would establish a theological seminary, and he established it, did he not? Was yesterday the opening ceremony, was it not? Again, if one says one will establish a university, one establishes it. To establish a university, I have bought about four hundred acres of land here. If one buys about three hundred acres more, the university is established. So we are in the midst of buying land. All that is visible here is our land.

On the day the Yankee Stadium rally and the Washington rally are over and one puts property into that, I think that in 1978 one can establish a university that will not lose to any university in the world. At that time I shall put all the people who have offered devotion for the Will into that university and have them study. It will not do not to study. To smash the communists and remove the world’s evil one, one must study. The students I had enter the theological seminary this time, I selected all as outstanding people. When that time comes, the Unification Church will become known as a place that lets one study. Then what is kidnapping? Mother and Father will say, “Hey, you fellow!” and take them to the Unification Church and beat them so that they go in even over the fence and run away.

As you know, Reverend Moon has already cultivated a worldwide foundation by which he can do such work. Even if President Ford of America cannot do it, I can do more than that; that is what I mean. Can President Ford carry on such a play in his generation? In that sense I perhaps be better than Ford. From now on, even in the press world, it is a question of what sort of person Reverend Moon on earth is. He is such a person; that is what I mean. To look at, he is nothing, but the problem is a little different. Because the problem has already been presented….

Now Reverend Moon is famous in America, is he not? Let us save Nixon! Hereafter, if America’s policy is mistaken, I shall attack. Hereafter, I shall speak about America. Even if I go to prison, I shall do it. I shall speak rightly.

If even so they do not listen, I must raise people and prepare a road to save America. I think even such a thought. I shall unmistakably make America return in God’s name by our hand and make an America that advances toward the world of the ideal of founding the nation for God. I think that is what God requires, the command He has directed to Reverend Moon.

From now on, America will only get better and will not get worse. Let us make a road by which it can receive more blessings! Thereby, let us make an America for the world! Not an America for America, but an America for the world! If the American citizenry says it dislikes Reverend Moon and opposes him to the death, I shall take another nation and make a nation beyond America. I have such confidence. Will you too have such confidence? (“Yes.”)

If the forebears held a han, I shall resolve that han with my hand. God, of course, and Jesus, of course—let us expel the communists and the devil Satan from this world history, which is the han of the forebears until now! This is Reverend Moon’s purpose.

Reverend Moon and the members of the Unification Church who are in the present are different from Adam and Eve. They are different from Noah. They are different from Abraham. They are different from Jacob. They are different from Moses. They are different from John the Baptist. They are different from Jesus. One must be better than Jesus. Why? Because Jesus could not save the people of Israel and made them go the road of ruin.

Look now. At this United Nations General Assembly too, concerning the making of Israel an independent nation in the democratic world, the majority are opposing, and America has become troubled, having its nose hooked there. Now the Korean problem is the greatest. The simultaneous entry of South and North Korea, proposed by Korea too, did not get through the Security Council and was boycotted. So America is troubled. America is most troubled. Because of Israel and Korea, America is in trouble. The simultaneous entry of South and North Korea into the United Nations also failed, and since they seek to drive out the Jews, America has now been driven into a corner. Is that not strange?

That is why I think Israel is the First Israel, America is the Second Israel, and Korea is the Third Israel. These three nations must become one, in God’s name. Without it becoming so, it is difficult to save the world. One must know that on the day one loses Korea in the Far East, America has no road to go; on the day one loses the nation of Israel in the Middle East, America has no road to go; and on the day one loses America itself, which is the subject nation of the democratic world in the world, God’s Will and America have no road to go.

Who must take responsibility for this?

Let Judaism become one and Christianity become one and the Unification Church become one! Then it is resolved. That is the method of resolving the global problem. The enormous economic foundation that the people of Israel, dispersed worldwide, cultivated while fleeing about will all be taken away before the communists in the not-distant future. One must know that. One must know that America, which poured all the fruit of two thousand years of toil since Jesus died into America at one time and made it a central nation worldwide and prepared overwhelming economic power and overwhelming scientific power, will be smashed to pieces.

Western civilization will one way or another have to come into contact with Asian civilization. If one would come into contact with Asian civilization, one must come into contact with Korea. They do not know that Korea is now in such a leading position. One must think that about Korea centering upon the communists is not Korea’s situation alone but a situation upon which the destiny of the world hangs.

In such problems and so on, what is it that God now desires of us, who hold historical responsibility facing the present world and at the same time bear the responsibility of the present world? It is that He wishes the Christianity of the whole world to unite and accomplish for Him the one nation God desires. Yet it is not so arranged, is it? Can the Presbyterian Church take responsibility for that? (“No.”) Does the American government seek to carry on that play? (“No.”) What God desires is that, centering upon the Roman Curia, the hearts of the whole be joined and one road be groped out and that thereby, transcending peoples, one nation centered upon Christianity be accomplished.

Can Catholicism itself do that? Can Christianity itself, the Presbyterian church, do it? The Unification Church can do it. What does the Unification Church think? (“It can do it.”) Among you, let those who in former days attended the Catholic Church raise their hands. Next, let those who attended the Presbyterian church raise their hands. And Methodist? Holiness? Here everything is synthesized. If one is a clever young person, one must transcend denomination and gather in the Unification Church.

Does Reverend Moon tell you to come here to clench your fist and talk forcefully like this? (“No.”) Are you here because Reverend Moon tells sweet, swindling stories? (Laughter.) (“No.”) Every morning when I come out, I tell only stories unpleasant to the ear, do I not? They are not good to hear with the ear, but since they are facts, there is no help for it. Is it really so? (“Yes.”)

One must say, “I must put this world in my grasp and take responsibility for history.” And the next one must say one takes responsibility for reality. Can one do that? (“Yes.”) If I meet Abraham, I must teach Abraham, and if I meet Moses, I must teach Moses, and if I meet John the Baptist, I must teach John the Baptist. If this age opposes Israel, I can advise with such an operation centering upon Jesus. One must say, “What you could not do, I shall do in this age today.” Do you think so? (“Yes.”) Yes? (“Yes.”) That is why one must feel really that if I am ruined, the world is ruined; that if I do not accomplish this, the world is ruined; and that if I do not do this work, America is ruined. One must feel it really. One must do it, staking their life.

God desires such a person; that is what I mean. Are you so? (“Yes.”) If the white people cannot do it, the yellow people will do it, and if the yellow people cannot do it, the black people will do it. God, if the white people fail, will cast away the white people and go seeking the Black people, and if the Black people fail, will cast away the Black people and go seeking the yellow people. That is the certain answer, the certain answer.

Now, let us set one task here. If only the young white people of the present who are set before Reverend Moon today resolve that they will not disappoint the God who has come seeking, and the young Black people too likewise, and the young yellow people too likewise, God will have nothing more to wish for. So God will embrace in one hand a Black person, in one hand a yellow person, and among the white people the one who does best, like this. And He will not let go. God will desire that. Yet white people fight among white people and Black people among Black people and use one another….

Such a problem, the most difficult problem in history, the Unification Church will resolve. Thus, we have vowed before God that I shall do such work with my hand…. Have you confidence? (“Yes.”) That is why, for the Unification Church, even that is possible. I have now joined every sort of such operation. American pebbles,

Korean pebbles, Indian pebbles, African pebbles—I have mixed them all. Such rice is called bibimbap. Only by eating and digesting such rice is there no problem with something like plain rice afterward.

So from this evening you must learn to eat kimchi, salty things, and spicy things. Western people say they must sit only on chairs and cannot sit just on the floor, but one must learn. Learn, I say. Why? Because in the not-distant future one must go to the house of a relative, an in-law house, the house of an Asian daughter-in-law, and must go to the house of a Western son-in-law. If one comes to Asia and says, “I came from the West, so I cannot sit like that,” where is there such discourtesy? “Ah, since I came from the West, I must sit only on a chair!” (Laughter.) If, when sitting, one stretches out one’s legs and sits like this (imitating it), where is there such a discourtesy? (Laughter.) Such a person is less than a primary-school child and less than a dog; he is an animal, an animal. He cannot be called a person. If one sits like that, one is not considered a person.

So one must prepare all that beforehand. One must prepare. Can one say, “If it is not a bed, I cannot sleep”? Not a bed—one must sleep even on floorboards. Again, if it is not a flush toilet, it will not do…. That will not do. (Laughter.)

One must educate about such things too. Then what sort of person is a person for the world? A person who says, “Oh dear! I must sit only with a chair; I dislike simply sitting on the floor.” This is a fellow who opposes Asia and can be only one-sided. Such a person is only a quack.

If one brings gochujang, one eats it, and if one brings kimchi, one eats it, and if one brings soup, one eats it, and if one brings pizza, one eats it; whatever one brings, one goes at it…. (Laughter.) What sort of person do you desire? The Teacher is so. That is why I say exercise. “Mm-mm…”—one exercises. One must exercise. One learns. It is a discourtesy to those who have come here for the first time, but there is no help for it. Since there is no help for it, if one comes to the Unification Church, one must learn that. However much one is an American, a Westerner, that does not get through.

Coming here, there are many left-handed people, left-handed. Such a person, if he goes to Asia, is not treated as a person, treated as a person. He is treated as a cripple. Asian people use the right hand and do not use the left much. Why? Asian people know that the left hand is Satan’s side. Asia and the West are precisely the opposite. When Western people tell someone to come, they do it like this, do they not? Asia does like this. It is the opposite, the departure. Asian people, when sleeping, all sleep face up like this, but coming here I find they all sleep face down. (Laughter.) It is precisely the opposite. Again, the Asian language and the Western language are opposite. They are opposite. “Rice eat,” one says, as “eat rice.” It is precisely the opposite. Even looking at characters, how can everything be so opposite? It is precisely the opposite.

Loving too is all the opposite of loving too. When one says one loves in Asia, does one take hold and kiss and do like this? If there is a person one loves, one is simply shy…. Even if there is a person one loves, one cannot speak and (imitating it) does like this. Here one loves openly, but Asia loves while hiding it. It is different. The more it is a treasure, does one reveal it and boast of it, or hide it? A precious loved one does so without even God’s knowing, without even God’s knowing. Which love is good? When you eat something tasty, do you eat it alone like this, enjoying it, or eat it while revealing and boasting of it? Which is good? (“Alone.”) That is why I educate our Mother too a great deal, since she faces things too openly. (Laughter.)

Even when one asks God, He answers, “Doing love openly has little interest.” The answer was like that; that is what I mean. If one reveals it and does like this, there are many accidents, but if one does it secretly, there is no accident; that is what I mean. In love, do you wish to do it where there are only the two, or do you wish to do it where there are many people? Let us ask frankly. (“Where there are only the two.”) Loving where there are only the two is true love. Yet Americans do it openly. Try asking our Mother whether it is good to love in a quiet place, secretly, or good to reveal it and do it where people are looking on, that is, in a park.

Seeing such a thing, it is all the opposite. When one puts the hands like this, no one can use them. Yet on the day one fits them together like this…. I see it that if one fits East and West together, one can make a great civilization. Who fits that together?

Let Reverend Moon try it; that is what I mean. Do you understand? (“Yes.”) One must have such confidence, such confidence.

That is why, when we held the joint wedding of eighteen hundred couples this time, I had them do it with Western people too and with Asian people too and mixed them all together. Then some lady here in America said, “Eh! Reverend Moon is wrong. I believed in Reverend Moon so and entrusted our son to him, and I did not know it would be so. Though he is a Westerner, an American, to give him not a Westerner but an Asian…. I am against it”—there was such a mother too, and I know there are various side effects.

I think that if I did it for him, by whatever one sees, I gave him a daughter-in-law better than a Western daughter-in-law, not a worse one. Did I give one the bridegroom disliked? I gave her because the bridegroom liked her. What objection is there to that? Even if one went to the legislative office of the American Congress and had it regulated by law, it is so arranged that they would say, “That Reverend Moon is right.” Whatever it is, it is dignified. However much anyone opposes, I shall continue this work. I am a person who has decided that one cannot but do this as one slogan that accomplishes the common wish humanity desires. That is why a young American lady of the Unification Church must not think, “Ah! I must marry only a Western white person.” One must think, “Anyone in the world is good.” Just as in the West you oppose Asian people, Asian people too oppose Western people. It is the same.

Then who must resolve this opposition? Can this be done by the power of politics? It cannot be done by the power of philosophy either. Because there is no way to resolve it without the power of religion, some religion that can do so must come forth; that is what I mean. Religion must do it, religion. Who is the possible figure who can do that worldwide? There is no one but Reverend Moon; there is no one but Reverend Moon—that is what I mean. Would the president of America do it? (“No.”) Then would some famous senator do it? (“No.”) No one can do it. Yet Reverend Moon does it; that is what I mean.

Again, let us ask. Will you marry the person your mother and father tell you to marry, or do as you please, or marry the person Reverend Moon gives you? Which of the three will you choose? (“Reverend Moon!”) Will you go as you please or go as Reverend Moon chooses? Which is it? (“Reverend Moon!”) Why? Why do you like what I do? How can you believe me? This person too is a person just like you. (Laughter.) What one thing is different is that I know how to see a person. Even without speaking, I see at a glance and know. That is why I guide many people.

For example, going to Japan, in eight and a half hours I bound eight hundred couples. Standing them in a line and matching partners—if each sought to choose his partner, this would not be done even in how many years. Though I matched one, saying this person is their partner, there are people who go taking another’s partner as their own. (Laughter.) Seeing such a thing, the Teacher too believes that the Teacher’s head is extraordinary.

And the sons and daughters born to those I married bear excellent sons and daughters. The statistics until now are so. The sons and daughters born to Korean and Japanese families whom the Teacher married are all good in the head and active and pioneering. This is a statistical evaluation. This is the established opinion. Strong in pioneering spirit and good in the head and lively….

That is why marriage is not for oneself but for the future and is done for the nation and the world. That is why we are different; that is what I mean. What does one marry for? One does it not because of me but for the descendants and for America and the world. Therefore, the conclusion is that one is for the person the world needs, the person America needs. For which? My individual self, becoming animal-like, such an irresponsible married life….

Just go a little further. All of them, the American aunties and the American fathers, will all shoulder bundles and come seeking Reverend Moon, saying, “Let us get a Unification Church son-in-law. Let us get a Unification Church daughter-in-law.”

That American lady I gave as an example a while ago, the person who resented it, saying, “I thought Reverend Moon would love our son and make it so that he could work, but I did not know Reverend Moon would do so,” is now praising her, saying, “Oh dear! Though our daughter-in-law is an Asian, she is better than a Western person. She is very charming.” And she has not even met her. (Laughter.) It is so. It becomes so. It is unmistakable. It is unmistakable.

Who is that in the very front row here? Is he a doctor? Doctor Bergman? If one looks at you, though you perhaps have thought it did not suit, you got the best bride. Wait and see. (Laughter.) So it is worth marrying once through Reverend Moon if it is that much.

Now, am I not the person who has married off the most people in the world? Am I not the champion? With that much, there is a signboard hung by which one can say to let one marry once. On the day you listen only to my words, you will come to make great people. You will make great people. I think that from among the young people of the Unification Church there will come forth people with heads that can rule the world hereafter, people with talent, such people. I believe that, and I know it too.

Let those who are not married raise their hands. Raise your hands. (Laughter.) Hold hope. Hold hope. (Laughter.) One must not marry in the American style.

Finally, it is to make West and East one hereafter. One must become one. So humanity must become one. That is God’s wish. That is religion’s wish. That is humanity’s wish. Again, it is our wish. It is this nation’s wish. There is no nation that does not desire this, and no person who does not desire it. In the past, present, or future, eternally they will desire this. Is that a fact or not? (“It is a fact.”) A wretch who opposes this is the enemy of humanity, the enemy of God, the enemy of history, the enemy of the present, and the enemy of the future.

So Reverend Moon does such work even though he is reviled. I see that one way or another Reverend Moon is historically victorious. Does it seem it will be so or not? (“It seems it will be so.”) The saints and sages of the past came forth, and the most they did was to make it so that denominational fights arose and make every sort of religion; but Reverend Moon says, “Let us make the world’s humanity one blood lineage, one humanity.” This is a greater undertaking. Now one has, one way or another, taken responsibility for the most difficult work. Then one might sympathize a little, but why do they oppose? That is what I mean. Is that not strange?

What will you do if Reverend Moon despairs and loses heart and says, “I dislike it,” and throws it all away? What will you do? Must one, even though opposed, stubbornly insist and continue, or stop? (“One must continue.”) Must one push on? (“Yes.”) You must help me a little. For that, let all of you try crossing national borders and marrying once. If one would do it anyway, what is there to do it in the land of America, in New York City, in California? One must cross the ocean and play worldwide once like a man.

If I, by God’s Will, had not yet married Mother, had not married a person like the Korean Mother, and had no marriage partner, I think it would have been better to marry a Western person. I think so. (Laughter.) It was only that the environment was not such that it could be so. To accomplish the Teacher’s Will, what do you think I would do if a person among women whose head is the head of an African American, whose body is the body of a white person, and whose hands and feet are the hands and feet of a yellow race said to me, by God’s Will, “I love you”? (Laughter.) That person is one who has already passed everything.

If I were a woman, I would grow big like this, with legs spread like this…. Such leisure would have arisen. If by God’s Will one does so and one nation lives and the world lives, why can one not do it? Why can one not do it, I mean? In humanity’s name, why can one not do it? In God’s name, why can one not do it?

What time is it now? Now the conclusion is quick. The conclusion is quick, but shall I stop, or shall we do it again? (“Yes.”) Those who say “yes” mean, “I dislike working; since I dislike working, it is good to sit like this and listen to the Teacher’s words,” do they not? (Laughter.) (“No.”) Which is it? There is a little of that mind too, is there not? (Laughter.) Now if only an hour passes, if only ten o’clock passes, it becomes lunchtime, so without working, if one goes to the holy ground here and prays and goes, it will be past eleven, and at half past eleven one eats lunch—that is it, is it not? (Laughter.)

One is the East, and one is the West; it is like a steering wheel. Has there until now been anyone who says he will do so? It is a yellow-race Reverend Moon made like this who thinks such a thought, not a white person but a yellow person…. Even so, do you like Reverend Moon? (“Yes.”) The Asian people would not like it, but only Reverend Moon likes it; is that it? (Laughter.) (“No.”) Is it really “no”? (“Yes.”) Then I would not be needed. (“No.”) Since they all like it, since the Asian people all like it, it will naturally become one, so what need is there for Reverend Moon? (Laughter.)

Now, that is why we must take responsibility for history. Have you ever once thought of “taking responsibility for history in God’s name”? History, history—it means taking responsibility for the past. And next, I shall take responsibility for the present humanity, the three billion people in God’s name! Whatever sacrifice there may be, I must, without fail, make our descendants of tomorrow live well! Let us do it all in our generation, in our generation! If one must do so even into the future, I shall take responsibility for the future too, even at the cost of dying!

Have you met such a man, such a person? There is no such person in the historical age but Reverend Moon, Reverend Moon. That is unmistakable. That is why all the people who have come and gone upon the earth until now are my friends. They are my underlings who listen well to my words. I think so.

If, on some day, I go to the spirit world, countless spirit people of many races, crossing national borders, will praise Reverend Moon. Do you yourselves know that? Do you too seek to become such a person? (“Yes.”) Have you yourselves thought such a thought? (“Yes.”) When one goes to the spirit world, one goes alone, alone, alone. It is unmistakable that one goes to an unknown world where there is no friend and no guide.

What will become of it? Must Satan come out to welcome one, or must Jesus and the saints come out to welcome one? What must one do? (“Jesus and the saints.”)

For that, one must do work by which that can be so. One must do work by which that can be so. If one wishes to become such a person, one must make such a resolve as, “O spirit world! Believe in me. I shall take responsibility for history.” One must have such confidence as to say that I shall take responsibility for what I could not do. If one becomes such a person, the spirit world supports one. In one’s lifetime, one comes to see and experience many great things and strange things that one cannot imagine. The spirit world cooperates; that is what I mean. And the next one must hold such self-confidence as to say that one is different from the world.

So in the present world too one makes East and West one; that is what I mean. And the next one must say, “I shall take responsibility for the descendants of the future.” God desires such a person; that is what I mean. What is the wish of us human beings? It is to become a son of God. If one would become a son of God, because He is such a God, I know clearly that without taking responsibility for such a mission, one cannot become a son of God.

Through my being alive, history lives, and if I die, history dies. One must know such a fact. Anyone must hold such a thought; that is what I mean. Anyone needs it. What precisely is that thought? It is God’s thought. That thought precisely is God’s thought. There is nothing besides that. There was nothing besides that; that is what I mean. That is why God is striving to set right the past, and striving to set right the present world, and striving to set right the future. Because God is bearing such responsibility alone, if I too can be so, I shall unmistakably become a son of God. I shall unmistakably become one. God does not desire a person beyond that. He desires such a person.

What Jesus did in the three-day course after dying—what Jesus went to hell for—he went to hell to do historical responsibility, and what he did while dying again was to seek to do the responsibility of the age, and while dying he said he would come, and it was precisely Jesus who thought even of future responsibility; that is what I mean. Jesus’ thought is that thought. That is God’s thought; that is what I mean. That is why Jesus is dignified and not ashamed before any saint or sage of history. He is lacking before no one of this age; that is what I mean. He becomes the standard for the descendants of the future. That will be desired in your family too, and will be desired in this nation of America too, and will be desired throughout the world too.

So today’s title is “History and I.”

History depends upon me; that is what I mean. Now, one has come to know this. That is why I see it that the Unification Church members of the whole world today gathering and holding the Madison Square Garden, Yankee Stadium, and Washington rallies is work for the believers of the Unification Church of the world to take responsibility for the problems of the present world and, together with one hope, to bear the mission. For the Yankee Stadium fight, we have set the slogan that in God’s name, in the name of the countless spirit people of the spirit world, in humanity’s name, and in the name of the descendants of the future, one must without fail be victorious.

It is such a fight. How, how is it such a fight? That is what I mean. That the Teacher stands upon the platform perhaps is the last time. In that sense, you must know that this has been declared and stepped forth upon in humanity’s name, in history’s name, and in God’s name.

Therefore, this is a historical fight. One does it, shouldering a historical mission. That is why you must recognize and awaken to the fact that in this history I must volunteer and bear this. If you take part here and are victorious, that victory is not Reverend Moon’s victory, but your victory and the victory of your descendants and the victory of your kindred, and it is connected with the victory of your descendants. Therefore, it is the victory of your ancestors and your kindred and your descendants.

Why is that? Because this fight is the greatest fight of Reverend Moon’s life. Why? Reverend Moon’s name will gradually become more famous. Not only as a religionist but also academically, philosophically, and ideologically, it is so arranged as to become famous. Do you know such a thing? (“Yes.”) That is why this is a fight fought staking your ancestors, staking your kindred, and staking your nation, a fight that is only this once.

When one sees that one piece of evidence that you took part in here becomes a great material that can mobilize kindred in the present and can propagate to that nation and can stimulate the descendants, this fight is unmistakably a great fight that forms the relationship between history and me. Then will it do to fail? If one fails, everything disappears; everything disappears. So what must one do? Must one fail or be victorious? (“One must be victorious.”) It is to push out victory like a flood and bring not only a nationwide but also a worldwide victory. This is our goal.

All of you, you know the New York poster incident, do you not? There was a great commotion at New York City Hall because we put up posters, and Reverend Moon took them all down in one evening. Raising a problem like that is splendid, is it not? The handbills that were put up the other day—they learned it all from us, putting them up in many places. They learned all that from us.

Next time, at the Yankee Stadium rally, with the reporters…. (Laughter.) Then how famous would one become? If they tear them down saying, “Why do you put these up?” one puts them up again. One puts them up again. If they say “Why?” and tear them down, one puts them up again. If they say “Why?” and tear them down, one puts them up again. Even a hundred times one puts them up again. (Laughter. Applause.) If they opposed our putting up posters, since they could not even go to the office all day, after we put them up, they would come out and tear them down later…. The rumor would spread, “This will not do,” and it would all become so. (Laughter.) That is why it is splendid.

Americans for America! A poster for the two hundredth anniversary of America’s independence! If one only puts such a title, to tear down this poster would be to become a traitor to America. If one put up a poster for the celebration of the two hundredth anniversary of independence, what do you think they would do? It is an independence commemoration poster for America, so why tear it down? What is bad about a photograph of Reverend Moon in a suit being attached at the end of that poster? That is what I mean. There is no way to interfere with that. If one does so, Americans who think of the nation say, “Hey! Reverend Moon does well. He does well.” Do you think they would all only oppose?

If one does such work, what do you think would become of it?

How famous would one become? That would unmistakably become famous. It would unmistakably become a problem. Then the question is whether you have the nerve to be able to do such a thing. Do you have the nerve to be able to do such work? Do you have the daring? (“Yes.”) Yes? (“Yes.”)

So what must we do? It is to rule history. Let us become an I who rules history; that is what I mean. It is to become an I who represents history. Let us not flow along with history but become such a person as rules history and makes history. Now, let those who say, “I should like once to bear such responsibility and take part in such a thing and, with courage multiplied a hundredfold, stake my life and fight,” raise their hands and vow. Thank you. (Applause.)