‘The Millenarian Dream Continued’: Foundation Day, Vision 2020 and the Post-Mun Unification Movement

Drawing on a variety of primary sources and numerous interviews and personal conversations with adherents from East Asia, Europe and the United States, this paper sheds light on the latest historical and doctrinal developments in the South Korean Unification Movement, following the passing of its founder and self-proclaimed Saviour, Mun S ŏ n-my ŏ ng, in September 2012. Recent personnel changes resulting in the uncontested leadership of Mun’s wife, Han Hak-cha, as well as the two key events of 2012 and 2013—Mun’s funeral and Foundation Day—will be briefly out-lined. Concomitant doctrinal alterations in the interpretation of the movement’s integral millenarian vision, fleshing out as ‘Cheon Il Guk 2.0’ and entailing a revised notion of Foundation Day and the newly launched Vision 2020 scheme, will also be discussed. Ultimately, this paper shows how the Unification Movement has rendered its executive and theological base apt to preserve its systemically constitutive millenarian agenda for a post-Mun and post-Foundation Day era. Our family, the owner of Cheon Il Guk, pledges to centre on true love, to seek our original homeland and to establish the Kingdom of Heaven on earth and the Kingdom of Heaven in heaven, the original ideal of creation 1 (Family Pledge I). Foundation Day is a day of cosmic significance that marks a new beginning for heaven and earth. … This is a day of liberation, for God and for all humanity (Mun Hy ŏ ng-jin 2013a).


Introduction
On 3 September 2012, Mun Sŏn-myŏng , the founder and unconditional leader of the world-spanning Unification Movement (UM, t'ongil undong), 2 passed away aged 92 years. His demise heralded organisational, personnel and theological realignment, and concomitant apprehension of impending decline. Mun's wife, Han Hak-cha (b. 1943), who in recent years has risen in political relevance and members' awareness, has proved a guarantor of relative stability, especially in the post-Mun era, despite increasing tensions amid the 'True Family' (ch'am kajŏng ). Under Han's tutelage, the UM has perpetuated its millenarian pursuit, aligning the adherents to the next presumable historic caesura, auspiciously called 'Vision 2020' (pijŏn 2020 2020), after the completion of 'Foundation Day' (kiwŏnjŏl ), that is, the 'last act' of God's 'providence of restoration' (pokkwi sŏmni ) as envisioned by Mun. 'Kingdom-building', that is, the agenda for peace, must continue, drawing upon the huge array of UM ventures, which culminate in Mun's religio-political legacy: the 'Abel UN' (abel yuen ), 3 an umbrella term, labelling the interplay of numerous organisations and initiatives under the auspices of the UM, with the shared aim of realising Mun's vision of the 'Kingdom of Heaven on earth' (chisang ch'ŏnguk ) and, correspondingly, world peace. In contrast to the actual United Nations or 'Cain UN' (kain yuen ), the Abel UN, as the pun suggests, is deemed 'able' to resolve the urgent problems the international community is facing in the globalised 21st century. Unimpeded by political stubbornness and egotism, which, it is held, makes the work of the Cain UN largely futile, the Abel UN is depicted as renewing and, eventually, 1 . This and all other translations into English in this paper are by the author. 2 There are no exact membership figures. The number provided by the UM over the past decade is given constantly as three million followers worldwide. 3 For 'it is not until the knowledge of political leaders, having analytical competence on world affairs, is united with the wisdom of interreligious leaders, having spiritual insight into the dispensation, that the world will be able to find the way to true peace' (Mun Sŏn-myŏng 2010a: 383; superseding its counterpart and helping to further the UM's millenarian project, that is, of releasing humankind from 'Satan's bondage' (sat'an'ŭi kulle ) (Mun Sŏn-myŏng 2004). Founded in 2005, the Universal Peace Federation (UPF, Ch'ŏnju p'yŏnghwa yŏnhap ) serves as the organisational backbone of the UM's peace project (Mun Sŏn-myŏng 2005), manoeuvring on a trajectory prescribed by the Family Federation for World Peace and Unification (FFWPU, Segye p'yŏnghwa t'ongil kajŏng yŏnhap ). The FFWPU represents the central religious body of the UM. Exactly 40 years after he incorporated the Holy Spirit Association for the Unification of World Christianity (HSAUWC, Segye kidokkyo t'ongil sillyŏng hyŏphoe ) in Seoul in 1954, Mun inaugurated this new organisation. The HSAUWC was consequently merged in the FFWPU, whose name is indicative of and should underscore the movement's re-aligned doctrinal focus: the family, for '[e]ach family, reflecting the true love of God, is a building block and miniature of the Kingdom' of Heaven on earth (Pak and Wilson 2006: 375). The FFWPU, headquartered in Seoul, supplies the religious underpinnings and ideological incentive for the vast number of UM enterprises and campaigns. Mun's salvational status among Unificationists, elevating him to the role of 'Lord of the Second Advent' (chaerimju ), enabled him, in principle, to exercise control over all the UM's activities; not least because major positions were usually filled by close Korean confidants, a modus operandi not always appreciated by non-Korean followers. Towards the end of his career, Mun finally settled his succession agenda, 4 allowing three of his children to assume leading posts within the movement. 5 Mun Hyŏng-jin (b. 1979), the seventh and youngest son, was appointed president of the FFWPU and its Korea branch in 2008; 6 Mun Kuk-jin (b. 1970), the fourth son, took over the UM's multi-billion dollar chaebŏl , the Tongil Group (1963, T'ongil kŭrup ) 4 Initially, Mun Hyŏn-jin (b. 1969), the third son of the 'True Couple' (ch'am pubu ), was groomed as heir apparent, holding influential offices such as vice-president of the FFPWU (1998)(1999)(2000)(2001)(2002)(2003)(2004)(2005)(2006)(2007)(2008), vice-chairman of the UPF (2005UPF ( -2009UPF ( ) and president (2000UPF ( -2008 of the UM's student organisation, Collegiate Association for the Research of Principles (Taehaksaeng wŏlli yŏnguhoe ) or CARP (K'ap'ŭ ), founded by Mun in 1964. Internal struggles led to Hyŏn-jin being ultimately discharged from all his official duties. 5 Ongoing severe tensions recently led to the dismissal of the 'triumvirate' (Bromley and Blonner 2012: 90), a development which will be briefly discussed in the following section. 6 A month after the inaugural ceremony, Hyŏng-jin was replaced as president of the Korean FFWPU by the North America 'continental president' (taeryuk hoejang ) Yang Ch'ang-sik (b. 1953). Yang himself was replaced a year later by Sŏk Chun-ho (b. 1944), at the time international vicepresident of FFWPU, but resumed his position from January to October 2013. Sŏk is the son of Ch'oe Wŏn-bok (1916Wŏn-bok ( -2006, who, next to Kim Yŏng-un (1914Yŏng-un ( -1989, was the major early female member of the UM, joining the group in 1954. Yang, a close friend of Han Hak-cha, was made international executive vice-president of FFWPU in December 2012. In September 2013, he was reassigned to the position of international vice-president of FFWPU, sharing the office with Hwang Yŏp-chu , who was made responsible for international mission affairs. Yang also serves as international chairman of the UPF. in 2005 and was made chairman of the Tongil Foundation (T'ongil chaedan ); 7 and Mun In-jin (b. 1965), the third daughter, 8 became president of the important United States (US) branch 9 of the FFWPU in 2008. 10 Receiving the benediction from 'True Parents' in April 2008, Hyŏng-jin together with his spouse, Yi Yŏn-a (b. 1978), were officially declared their spiritual successors (Mun Sŏn-myŏng 2008). Mun, visibly weakened by old age, went into semi-retirement and Hyŏng-jin quickly took the reins, launching a reform process in order to revive the religious nucleus of the UM. The Korean branch of FFWPU was heavily reorganised in anticipation of bringing it in line with the thriving sister congregation in Japan. The new direction effectively targeted the spiritualisation, along with a depolitisation, of the actual core business of the UM, that is, religious welfare. 11 Reflecting the restoration initiated, the religious key organisation had its name changed from FFWPU to Unification Church (T'ongilgyo ) in July 2009. 12 From 2010 onwards, the upcoming Foundation Day, scheduled for 22 February 2013, 13 gradu- 7 The Tongil Foundation manages the assets, worth 1,8 trillion wŏn as of 2011, of Tongil Group and builds the direct link to FFWPU. 8 Mun In-jin usually appears as 'second daughter' because her older sister, Mun Hye-jin (1964-1964, died after only a week. 9 In his teachings, Mun has assigned an essential providential role to the US for the growth of Unification thought (t'ongil sasang ) and the ensuing collective salvational transformation (see Mun Sŏnmyŏng 1976). Mun himself spent a considerable period of time in the United States after his relocation there in 1971. 10 Whilst most of those children who participate actively in the movement are commissioned with leadership functions largely involving rather worldly affairs, a couple of deceased members of the family are 'exerting' considerable religious influence in and from the 'spirit world' (yŏnggye ) (see Beverley 2005). Mun Hŭng-jin (1966Hŭng-jin ( -1984, the second son, after his passing evolved into a central religious figure, believed to give great support to his father's mission in the spirit world where, more recently, he has also received valuable help from the eldest son, Mun Hyo-jin (1962-2008. His messages are most prominently channelled through Kim Hyo-nam (b. 1952), who is also the main medium for Han Hak-cha's mother, Hong Sun-ae . Hong, commonly called by her honorary name 'Dae Mo Nim' (taemonim ), that is, 'Great Mother', is held to aid Hŭng-jin to fulfil his divine mandate, especially by liberating members' ancestors from satanic dominion in the spirit world. Thanks to her mediumistic contacts, in particular to Hong, Kim increasingly rose to eminence within the UM, being highly trusted by both Mun Sŏn-myŏng and, even more so, Han Hak-cha. Kim has been responsible for the planning and realisation of various significant construction projects in recent years, most strikingly the Ch'ŏnjŏnggung ('Palace of Heavenly Righteousness') in Ch'ŏngp'yŏng , the UM's major religious site with Mun's final resting place nearby. 11 In many personal conversations, UM members have pointed out that the path taken would clearly mirror the general disposition of Mun Hyŏng-jin, who resembled more a 'deeply spiritual person' than a 'shrewd politician'. His elder brother, Hyŏn-jin, was characterised in the opposite way. 12 One year later, the name of the FFWPU international headquarters was changed to Unification Church World Mission Headquarters (Segye t'ongilgyo sŏngyo ponbu ). These steps were not met with unreserved approval at the grassroots level. Some saw them as signifying a departure from the UM's comprehensive salvational inclusivism to a more circumscribed exclusivism. 13 This would have been Mun's 93th birthday according to the lunar calendar (6 January 2013). Mun was born on 25 February 1920 (lunar calendar: 6 January 1920). Numerology has always been a vital part of Unification thought.
ally moved to be the centre of attention. In fact, members have witnessed a number of purported watershed events over the years; however, theologically speaking, Foundation Day was considered the most pivotal, concluding Mun's mission on earth. Yet in his speeches Mun remained taciturn and cryptic concerning the perceivable elements of Cheon Il Guk 14 (ch'ŏnilguk ) once the foundation had been set-incidentally, an approach closely followed by Hyŏng-jin (see, for example, Mun Hyŏng-jin 2013c). Mun's tone gave rise to numerous speculations among followers, which were also fuelled by earlier sermons and relevant passages in the Wŏlli kangnon (WK, Exposition of the Principle), the UM's major text. His death in September 2012, more than five months prior to Foundation Day, issued a formidable challenge to the group in organisational and theological terms. Put to the test of keeping Mun's legacy as well as the main motivational agency behind the Unificationist peace scheme, that is, the millenarian pattern, intact, the UM has witnessed some remarkable 'adjustments'. The following sections delineate the most conspicuous events and developments in the resulting accommodation process. The following section touches on Mun's death and 'Seonghwa' 15 (sŏnghwa ) as well as recent personnel changes. The third section addresses Foundation Day, its doctrinal basis and official (re-)interpretation. The subsequent section outlines Vision 2020, the newly introduced next step to put the religious master-plan into effect. This paper provides a discussion of the most recent developments within the UM, based on a close scrutiny of a wide range of textual, audio and audio-visual original sources as well as numerous personal interviews.

New paths
On 14 August 2012, Mun was hospitalised at St Mary's Hospital at Seoul's Catholic University (Kat'ollik taehakkyo Sŏul sŏngmo pyŏngwŏn ) for severe complications following pneumonia. Knowing of the gravity of the situation, members worldwide were called to engage in 'Jeongseong' 16 (chŏngsŏng ) and prayer, whilst high-ranking leaders and Mun's close-knit family travelled to Seoul. Over the next two weeks his health slowly deteriorated. Having been informed by the physicians treating him that Mun's condition has 14 Cheon Il Guk is the technical term, introduced by Mun in 2001 and thenceforth used by Unificationists when referring to the idea of chisang ch'ŏnguk or the Kingdom of Heaven on earth (see Mickler 2012). The notion of Cheon Il Guk contains several semantic layers, ranging from a mindset ingrained in Unification soteriology to the description of the coming substantial heavenly kingdom and its progressively arranged building blocks (family-tribe-nation). This paper refers to Cheon Il Guk as the substantial manifestation of chisang ch'ŏnguk. 15 The Unificationist funeral ritual formerly known as 'Seunghwa' (sŭnghwa ). 16 A technical term specifically coined by Mun and used by Unificationists to mean one's supreme loving devotion in both thought and action.
reached an 'irreversible state' (Sŏk 2012b), it was decided to transfer him to the UM-owned 'CheongShim International Medical Centre' (Ch'ŏngsim kukche pyŏngwŏn ) in Ch'ŏngp'yŏng on 31 August. Finally, on 3 September 2012, Sŏk Chun-ho, then international vice-president of the FFWPU and president of FFWPU Korea, announced: True Father, who manifested on this earth as the Saviour of Humankind, Messiah, True Parent and King of Kings, and lived a sacred life of true love over a lifetime of 93 years, shedding blood, sweat and tears for the liberation of God, the salvation of humankind and world peace, having perfected, completed and concluded his entire providential mission, passed away on the 17th day of the seventh month in the third year of Ch'ŏngi [17] by the heavenly calendar (3 September 2012) at 1:54 a.m. at the CheongShim International Medical Centre, attended by True Mother and True Children. (Sŏk 2012a) 18 After a twelve-day mourning period in which his body lay in repose for seven days in the Ch'ŏnjŏnggung, the Seonghwa was conducted on 15 September 2012. Some 30.000 to 35.000 people joined the memorial service. Headed by Mun Kwŏn-jin (b. 1975), the fifth son, Hyŏng-jin and Kuk-jin, the cortege ( Figure 1) brought the body, which was laid in a red-golden coffin, to the nearby CheongShim Peace World Center (Ch'ŏngsim p'yŏnghwa wŏltŭ sent'ŏ ), a UM-owned stadium and the venue of the main part of the ceremony. 17 The term ch'ŏngi (Foundation of Heaven) indicates the Unificationist heavenly calendar (ch'ŏllyŏk ), which commenced on 14 February 2010 (1 January 2010 according to the lunar calendar) and highlighted the final days towards Foundation Day. The heavenly calendar draws on the lunar calendar. On 10 February 2013 (1 January 2013 according to the lunar calendar), the ch'ŏngi timeline, ending with 31 December 3, was replaced by the ch'ŏnilguk timeline, starting with 1 January 1.   2007. 20 Collective prayer, an orchestral and choral music performance and a video tribute to Mun rounded off the two-hour public commemoration, which ended with Han Hak-cha, family members and selected religious and other representatives once again offering floral tributes. Thereafter, the Mun family and special guests left for the final part of the Seonghwa, the so-called Wonjeon (wŏnjŏnsik), the actual interment ceremony, which took place next to the Ch'ŏnjŏnggung. Surprisingly, neither Mun Hyŏn-jin nor Mun In-jin were present that day, which more than ever signified serious frictions within the family and, accordingly, the upper ranks of the UM leadership. This precarious situation did not improve but, instead, deteriorated noticeably over the next months, centred largely around those of Mun's children who have been 19 All images are reproduced with permission of the FFWPU European Headquarters. 20 A country in which the Unificationist mission has been relatively successful lately compared to other parts of Europe, Albania has been assigned special status for accomplishing Vision 2020. See section on 'Vision 2020'. King was closely connected with the UM, serving as UPF patron in the United Kingdom. Likewise, Moisiu contributes as a 'special advisor' to the Albanian chapter of UPF.
found in foremost positions in recent years: Hyŏn-jin, In-jin, Kuk-jin and Hyŏngjin. 21 The former successor-in-waiting and eldest surviving son, Hyŏn-jin, was ousted from power from 2008 once he had made it clear that he was resolved to adopt a new course for the UM that would go beyond, and in effect downsize, the religious character of the mission. As a consequence, he was urged to abdicate and eventually removed from his offices because of his unwillingness to conform with his parents' directive. The ensuing conflict escalated when Hyŏn-jin maintained his chairmanship of Unification Church International (UCI), energetically backed by his fatherin-law, Kwak Chŏng-hwan (b. 1936), a UM mastermind who, amongst other posts, served as president of the K-League from 2005 to 2011 and chairman of UPF between 2005 and 2009. Founded in 1970 by Mun, the UCI's purpose was to manage the assets of various US-based UM enterprises with the objective of assisting the Unificationist mission. 22 By restructuring the board of directors, the UCI loosened its ties with the UM. In addition, Hyŏn-jin hived off the UPF-led Global Peace Festivals, creating an independent entity named Global Peace Foundation under his regime. Shaken by this 'insurgency', which was to bring about a schism of the UM, Mun passed a declaration in June 2010 outlawing those who would turn against 'True Parents'' will: The King of Kings is the one God. True Parents too are the one and only Parents. The people of the ten thousand generations too are people of one lineage and the children of one Heavenly Kingdom. The headquarters of cosmic peace and unity too is the absolute and unique headquarters. Its representative and inheritor is Mun Hyŏng-jin. The others [i.e. Mun Hyŏn-jin and his followers] are heretics and desolators. The above content is the proclamation of True Parents 23 (Mun Sŏn-myŏng 2010b).
Mun's public statement could not stem the rising turbulence, which most notably involved the Brazilian, Mongolian and US branches. Mutual (continuing) lawsuits 21 Han Hak-cha gave birth to 14 'True Children' (ch'am chanyŏ ) of which four, Hye-jin, Hŭng-jin, Mun Yŏng-jin (1978Yŏng-jin ( -1999, the sixth son, and Hyo-jin have already passed away. Mun Yŏn-jin (b. 1981), the sixth daughter, has left the UM. Mun Ŭn-jin (b. 1967), the fourth daughter, and Mun Chŏng-jin (b. 1982), the seventh daughter, are largely inactive, as is, for the most part, Mun Ye-jin (b. 1960), the eldest daughter. Mun Sŏn-jin (b. 1976), the fifth daughter, rejoined the group several years ago and, though still without formal position, is becoming more and more involved in operational business. Similarly, Mun Kwŏn-jin, the fifth son, has become more active, having been appointed to a leadership role at the Las Vegas chapter in early 2013. Kwŏn-jin has recently been taken under his mother's wing to grow in his spiritual leadership. Prior to his marriage with Han, Mun fathered a son-Mun Sŏng-jin (b. 1946), who lives in Japan as an ordinary follower-with his first wife. His second son, Mun Hŭi-jin (1954/55-1969, was born out of wedlock. have cemented the front lines as has officially sanctioned theological ostracism. Drawing on the biblical narrative, Hyŏn-jin was branded as 'Fallen Adam' who had been tainted by Kwak Chŏng-hwan, being in the position of Satan and thus opposing the divine authority of True Parents. The estrangement between Hyŏn-jin and the remaining Mun family, in particular Kuk-jin, Hyŏng-jin and Han Hak-cha, found its crescendo in the events revolving around Mun's death, when Hyŏn-jin was declared persona non grata. With Mun Sŏn-myŏng dead, Hyŏn-jin has reasserted his steely determination to carry on his peace mission untiringly in order to protect and perpetuate his father's legacy and has thereby heavily criticised recent theological changes-especially 'True Father's deification'-advocated by the UM (see, for example, Mun Hyŏn-jin 2013). While Hyŏn-jin continues his crusade against 'misguided teachings', one of his internal rivals, Mun In-jin, had herself been outmanoeuvred. Shortly before Mun's funeral, she was dismissed from her post as president of the FFWPU's US branch because of an illegitimate relationship with a member/rock musician, resulting in a child. 24 Hyŏng-jin was charged by his mother to replace his elder sister, who retired into private life. He was officially appointed In-jin's successor on 16 September 2012. However, following an order from Han, Hyŏng-jin, evidently not pleased with the mode of communication, 25 was kicked out of office after less than half a year on 23 February 2013, just a day after the UM had solemnised Foundation Day promulgating the onset of a new salvational era. Despite still holding the position of FFWPU international president, Hyŏng-jin has been practically deprived of power, to some degree 26 the result of a recent policy shift embarked upon by Han Hak-cha and the inner circle of the Korean leadership. 27 Han, who with her husband's passing officially took direct control over the UM, 24 The couple married in October 2013 and thus were defying Han Hak-cha's indignation. 25 In his farewell message to the American 'family', Hyŏng-jin expresses his astonishment forthrightly: 'It was great to see many of you in Korea for Foundation day! We all did it! We all crossed the finishing line of the marathon we ran with True Father! I pray that many blessings may be upon you and your families as we all embark on "post-foundation-day" life! As you know True Mother announced that we will be let go from our role as president of HSA-UWC America. My wife and I were a little surprised as this is the third time that we have been "let go of" since Father's ascension with no prior guidance or explanation given for the termination. It would be dishonest to say that it does not hurt (again) or baffle us but we have always had a positive outlook on life and that won't change! We still move forward as the International President, knowing God is good and that He is good all the time!' (Mun Hyŏng-jin 2013b) 26 Ultimately, the reason for Hyŏng-jin's abeyance was because he sided with his brother, Kuk-jin, on matters of family politics, thwarting Han's schemes. 27 Notable figures exerting a known influence on Han Hak-cha are the 'court' medium, Kim Hyo-nam, the president of FFWPU Korea, Yang Ch'ang-sik, who was made head pastor of the Ch'ŏnbokkung ('Palace of Heavenly Bliss') in April 2013, a role previously held by Mun Hyŏng-jin, and Kim Hyo-yul , a long-trusted aide of Mun and Han and current vice-president of the Family Federation Mission Foundation (FFMF, Kajŏng yŏnhap sŏngyohoe chaedan ). Kim is also a board member of the Tongil Foundation, which apportions funds to the religious sector of the UM. The Ch'ŏnbokkung was opened in early 2010 in Seoul and serves as the UM's major church building and international headquarters.
aspires to restore the more outwardly focused character of the movement, counteracting Hyŏng-jin's strategic vision of emphasising the more exclusivist innerreligious programme. An explicit indication of this reversion process has been the recent (January 2013) name change, that is, the return to the previous designation 'Family Federation for World Peace and Unification' in lieu of 'Unification Church'. Apart from Hyŏng-jin's disempowerment (which is likely to be only temporary)-he spends his current life with his family in relative seclusion in the US, reportedly dedicated to prayer and study-various other key positions were filled with dependable confidants in January and February 2013: Yang Ch'ang-sik (president of FFWPU Korea), 28 Mun Nan-yŏng (b. 1942, vice-president of FFWPU Korea), 29 Song Yong-ch'ŏn (b. 1957, president of the Japanese branch of FFWPU), An Yŏng-sik (b. 1957, Europe continental president), Kim Ki-hun (North America continental president) and Chŏng Chin-hwa (Northeast continental president) to name the most prominent cases. The Korea factor is salient when it comes to staffing top leadership ranks in the FFWPU in particular, a trend that is further validated by a brief look at the remaining current continental leaders: Yang Yŏng-t'aek (Middle East), Sin Tong-mo (South America), Kim Tong-u (Oceania) and Yong Chŏng-sik (Asia). Only the Africa continental leader, Ōtsuka Katsumi (b. 1953), is not Korean but Japanese. 30 There are examples of non-Korean members having been allocated important supraregional positions such as Thomas Walsh, 31 the current UPF president; however, the posts relevant for the core religious domain, that is, the FFWPU, are almost exclusively reserved for Koreans. The reason for this is on the one hand the language barrier, as Korean is-and doctrinally endorsed (see WK II.6.5, 566-568) as such-the official language in the UM central administration; and on the other hand 'cultural incompatibilities', which could only be overcome after many years of pertinent 'exposure' in the relevant networks. Thirdly, elevation to the inner core would require a tight bond of trust with members of the inner circle and, particularly, Han Hak-cha, who naturally governs the UM on the basis of an absolutist claim as 'True Parent of Heaven, Earth and Humankind' (ch'ŏnjiin ch'am 28 In October 2013, Yang was replaced by Yu Kyŏng-sŏk (b. 1964). 29 Mun Nan-yŏng also serves as international president of the Women's Federation for World Peace (WFWP, Segye p'yŏnghwa yŏsŏng yŏnhap ). Most recently, in October 2013, Yi Kyu-sam was appointed vice-president of FFWPU Korea. 30 The Japanese Unification Church (Tōitsu kyōkai ) has been the largest and most profit-yielding national branch. With a purported 560,000 adherents, it is considered the biggest of the so-called new religious movements (shinshūkyō ) that have migrated to Japan. Moreover, next to Korea and the US, Japan stands at the centre of God's providence for humankind, according to Unification theology. Most of the internationally active Japanese leaders, such as Ōtsuka Katsumi or Tokuno Eiji (b. 1954), former continental president of Africa and the Northeast as well as former president of the Japanese UM, are well trained in Korean. 31 National leadership posts today are largely held by native members.

pumo
). Her salvational role grants Han comprehensive authority over the UM, which has been unmistakeably carried into effect by Mun In-jin's deposition and Mun Hyŏng-jin's 'suspension' from office. Similarly, the third member of the 'second generation' triarchy, Mun Kuk-jin, who managed the business part of the UM, was released from his position as president of Tongil Group and chairman of Tongil Foundation in March 2013, 32 following a heated conflict with his mother and UM leaders. This largely involved a series of lawsuits against Mun Hyŏn-jin, especially concerning a land development project on Yŏŭido in Seoul, and a controversy about financial assets managed by Kim Hyo-nam. Both Hyŏng-jin and Kuk-jin, the latter having returned to the US to concentrate on his local undertakings that include, somewhat delicately, a Massachusetts-based firearms manufacturer, have had to face growing criticism from the Korean membership base, mainly on grounds of alleged inadequate leadership and, accordingly, unfilial behaviour. With Kuk-jin having been removed, the post-Mun UM concluded a rapid transition by which Han Hak-cha has successfully consolidated her now undisputed authority, setting out for the next great salvational agenda which attempts, once again, to pool and reunite the spiritual and personnel resources towards a shared millenarian goal. Vision 2020 is thought to be envisaged in conjunction with a foundational event, initially conceived of by Mun, and theologically revisited and implemented by Han. The next section elucidates the idea behind Foundation Day upon which Vision 2020 rests.

Foundation Day
A centrepiece of Mun's teachings is the unshakable belief in an imminent salvational transformation of humankind (Pokorny 2013), a sweeping passage from a Satan-bound world of chaos and suffering to a God-fearing paradise of harmony and bliss. Unificationists espouse the notion that the grand finale of God's millennialong ineluctable providence has been ushered in by Mun. His life and ministry mark the Last Days (malse ), the time when humankind is beckoned towards salvation.
This age we are living in today is an historic great cosmic era of revolution…in which we must change history, unite the spiritual realm and the earthly realm and establish the Kingdom of Heaven on earth… God has yearned for since the beginning of time. …Heaven has already proclaimed 13 January 2013 as 'Foundation Day'. It is the starting point of the substantial Cheon Il Guk and the day of the foundation 33 (Mun Sŏn-myŏng 2011). Even though insinuated by the WK (II.6.3, 546-563) and by the settled conviction of the faithful since the inception of the UM, Mun's messiahship was not publicly disclosed before July 1992. Unificationist tradition has it that Mun, following an epiphany of Jesus (yesunim ) during Eastertime of 1935, set out for his divinely sanctioned endeavour full of ordeals to reclaim God's homeland (hananim'ŭi choguk ) and cast off the heavy yoke of Satan's dominion. God entrusted Mun as the Messiah (mesia ) to fulfil Jesus' unfinished mission from two thousand years ago to bring to fruition the Kingdom of Heaven on earth, that is, to restore the 'Garden of Eden' (eden tongsan ). The Old Testament account of the 'human fall' (ingan t'arak ) in particular furnishes the repository for Mun's theological reflections, which climax in Unification eschatology. God (hananim ) qua 'creator of all existence' (modŭn chonjae'ŭi ch'angjoju ) desired his foremost creation, that is, humankind as represented by our first ancestors, Adam (adam ) and Eve (haewa ), to become his 'good object' (sŏn'ŭi taesang ), in which he could take delight and rejoice beauty whilst granting utmost love. Based on the all-underlying cosmic principle of 'give and receive action' (susu chagyong ), such a relationship between God and humans would ultimately fulfil the 'purpose of creation' (ch'angjo mokchŏk ), by which Cheon Il Guk would rise for all eternity (WK I.1.3-4, 44-54). In order to enter this 'reciprocal relationship' (sangdaejŏg'in kwangye ) with God, Adam and Eve were meant to build a 'four-position foundation' (sawi kidae ), a God-centred constellation of husband, wife and children. Uniting in God, Adam and Eve would have established an ideal family and, accordingly, the everlasting Kingdom of Heaven on earth, because 'in the Kingdom of Heaven, God's command is conveyed to all children through the True Parents of Humankind, causing all to turn towards one purpose' 34 (WK I.1.3, 49-50). However, the WK reveals that this 'ideal of creation' (ch'angjo isang ) was not achieved by Adam and Eve, for the Archangel Nusiel , that is, Lucifer, plotting against God, beguiled Eve into consummating a sexual relationship with him on a spiritual level. Satan's 'crime' (choesang ), staining Eve, led to the 'spiritual fall' (yŏngjŏk t'arak ) of humankind. Abandoning herself to despair, Eve seduced Adam and the two entered into a premature carnal relationship, 33 , . , , . .
sealing the 'physical fall' (yukchŏk t'arak ), for 'Adam, by forming one body with Eve, inherited all the elements Eve had received from Nusiel as she did' (WK I.2.2,89). 35 In theological terms, Adam and Eve created a four-position foundation centring on Satan, subverting the purpose of creation and passing on 'Satan's lineage' (sat'an'ŭi hyŏlt'ong ). A 'world of evil' (ag'ŭi segye ) thus unfolded, with humankind set lastingly under Satan's sovereignty. Unification theology explains that past attempts to restore the primordial 'world of good' (sŏn'ŭi segye ) by reconnecting fallen humankind to 'God's lineage' (hananim'ŭi hyŏlt'ong ) were unsuccessful. Twice God sent a Messiah in order to fulfil His will, that is, the 'purpose of the providence of spiritual and physical salvation' 36 (WK I.4.1,162), establishing the Kingdom of Heaven on earth. Whilst Jesus as the 'second Adam' failed inasmuch as he was unable to sire children and thus build a four-position foundation prior to his crucifixion, 37 Mun as the 'third and perfect Adam', resuming Jesus' mission, ultimately succeeded in realising the conditions for Cheon Il Guk. He did so by performing a broad range of rituals, which markedly increased in number from the late 1990s, as well as fathering sinless children resulting from the sacred marriage with Han Hak-cha. The wedding of Mun and Han on 11 April 1960, theologically interpreted as 'marriage [feast] of the lamb' (ŏrinyang honin [chanch'i] [ ]) in reference to the New Testament, constituted the couple's 'True Parenthood' (ch'am pumo ), empowering them to bestow redemption upon the faithful through the 'blessing ceremony ' (ch'ukpoksik ) and, to that effect, to work towards the foundation of Cheon Il Guk. The blessing has an essential function in Unification soteriology because it serves as the salvific vehicle necessary to enfranchise subjugated humankind. Through the purification rite initiates are 'engrafted' (chŏpput'im ) on to the Messiah and join the ranks of those unsullied by 'original sin' (wŏnjoe ); on their shoulders Mun's messianic kingdom would rise and be maintained. Mun and Han's initial blessing is deemed the first culminating point in Mun's millenarian project, providing the basic theological nomenclature for further 'providential' developments. 38  vate their salvational status and capacities even farther (see Yang 2003). The ceremony, including the attached coronation ritual, marked the final prelude to the realisation of the Kingdom of Heaven on earth (Mun Sŏn-myŏng 2003a;2003b). The True Parents' accelerating metamorphosis, 40 ritually triggered by this event, is reminiscent of a veritable apotheosis, which peaked with the theological interpretation of  41 The WK depicts this 'ideal world' (isang segye ) as a place devoid of sin and vice (I.1.3, 49) and characterised by piousness, true love and peace. Humankind will be united in God and True Parents, following the 'heavenly way' (ch'ŏndo ) under the guidance of Mun and Han. Everyone will 'enjoy a reign of tranquillity whilst rejoicing in true love in peace and happiness' 42 (Mun Sŏn-myŏng 2011). For Mun, Cheon Il Guk epitomises eternal world peace. Mun's narration offers a specific understanding of this utopia. The substantial Kingdom of Heaven on earth is visualised as a state of completion and ultimacy, where the purpose of creation has been perfected and humankind, numbering more than 300 billion spirits in heaven and on earth (Mun Sŏn-myŏng 2006), has attained salvation. The physical and the spiritual realm conjoin, and the spirits may enter the 'Kingdom of Heaven in heaven' (ch'ŏnsang ch'ŏnguk ) residing at God's side. It is the definite material and spiritual fulfilment of the UM's millenarian dream-as presaged by Mun throughout his ministry-40 Naturally, the incremental divinisation of Mun and Han has gone hand in hand with an augmentation of the providential narrative, resulting in semantic adaptations of previous events. See, for example, the 2003 blessing ceremony, which was subsequently interpreted as marking the stage of 'growth' (changsŏng ) in the evolution of the relationship between True Parents and 'Heavenly Parent' (hanŭl pumonim ). Heavenly Parent is the new name assigned to God following Foundation Day. 41 Over the last 15 years in particular, the salvific role of Han Hak-cha was gradually enhanced, rendering her equal to Mun, with whom she now shares the messiahship. 42 … .
where, 'centring on their original nature, God, humanity and all creation live in harmony'. 43 Humans, Mun annunciated, 'will live for all eternity enjoying bliss' 44 (Mun Sŏn-myŏng 2006). His vision of the Kingdom of Heaven on earth marks a final state of salvation history, immutable and absolute. With Foundation Day, which for Mun meant the trigger for Cheon Il Guk, pronounced to be close at hand, Unification theology suddenly faced a systemic problem shaking it to the very doctrinal foundations. Mun's relatively unexpected passing five and a half months prior to this most crucial event aggravated the situation even more. The movement had now lost its key dogmatic authority, who would have been emically capable of manoeuvring a convincing way out of this apparent doctrinal dilemma, by dint of unfettered religious interpretational sovereignty. Disposing of the millenarian spirit of Unification thought-accepting that Mun's utopian ideal would not flesh out on Foundation Day-would eo ipso eradicate the UM's motivational identity and its very religious foundation, rendering the group largely unconscious. Accordingly, the UM leadership could not allow the millenarian dream to end on 22 February 2013, which is why it had to continue with resolving this otherwise insurmountable obstacle (cf. Pokorny 2013: 181-182). Hence, when Yang Ch'ang-sik propounded the providential significance of Foundation Day in a wellreceived televised address shortly before Foundation Day, though he kept to Mun's orotund style, viewing Cheon Il Guk as a unique 'new paradigm' (saeroun p'aerŏdaim ) and the 'new kingdom of the peaceful and ideal world' (saeroun p'yŏnghwa isang segye wangguk ), he eventually negated the ultimate character of this solemn event by reinforcing the continuation of the UM's millenarian zeal towards a new salvational caesura set for 2020 on Mun's centenary (Yang 2013), that is, 30 January 2020 (6 January 2020 according to the lunar calendar). The systemic relevance of Foundation Day and, as such, the nature of Cheon Il Guk had to be adjusted-and, without doubt, would have been even if Mun had still been alive-to break the 'menacing doctrinal deadlock' and put the millenarian endeavour back on track. Only very cautiously did the core UM leadership after Mun's death blue-pencil the meaning of Foundation Day, which left most members with profound ambiguity before and after this alleged landmark event. The lack of clarity pervaded not only the grassroots level but reached the ranks of leaders and church theologians (personal correspondence with UM leaders and theologians). 45 To date there is no definite theology behind post-Mun Foundation Day, which leaves much room for individual interpretation and varying communal interpretive developments. In essence, Foundation Day is now 43 ( ) .

44
. 45 There have been different perceptions, largely along geographical lines, with Western members in general resorting intuitively to an expectation of continuing gradualism.
being seen not as a turning point initialising a final static condition of providential history, but as the beginning of a progressive and incommutable salvational transformation, the gradual unfolding of 'substantial Cheon Il Guk' (silch'ejŏk ch'ŏnilguk ). According to this view, the Kingdom of Heaven on earth is understood as a processual phenomenon in contrast to the fixed chisang ch'ŏnguk notion of the WK and Mun's previous teachings-a growing Cheon Il Guk versus an unmitigated Cheon Il Guk. Foundation Day therefore heralds an incipient rather than a fully established paradise on earth, a Kingdom of Heaven in statu nascendi. The idea is that after Foundation Day the godly realm starts to spread out unavoidably, facilitated by the faith and orthopraxis of UM members and guided by 'True Parents of Heaven, Earth and Humankind' in the spiritual (Mun Sŏn-myŏng) and the physical world (Han Hak-cha). 46 This 'crucial point' in salvation history was scheduled on 22 February 2013, 10:00 a.m. Korea time as the 'greatest celebration of the greatest day in human history' (Yang and Kim 2013), reportedly attended by 50,000 believers on-site in the CheongShim Peace World Center (Figure 2)-which also served as the venue of Mun's Seonghwa-and followed by three million members in 194 countries via live broadcast. 46 Yet Mun is believed by many devotees, especially in Korea and Japan, to be able to float freely between the two realms, already working miracles on earth.
A bilingual opening address by Yang Ch'ang-sik (in Korean) and Lynne Kim (in English) (she is a professor at Sun Moon University, sŏnmun taehakkyo ), started the roughly two-hour event, followed by the collective chant of the newly composed Cheon Il Guk National Anthem (ch'ŏnilgukka ). 47 Next, Song Yong-ch'ŏn, president of FFWPU Japan, delivered the 'report prayer' (pogo kido ), and Mun Sŏn-jin together with her husband, Pak In-sŏp (b. 1972), reverently carried in royal insignia-a 'holy robe' (sŏngp'o ) and a 'holy crown' (sŏnggwan )-placing them on Mun's empty throne for the subsequent Cheon Il Guk Coronation of the True Parents of Heaven, Earth and Humankind (ch'ŏnjiin ch'ambumonim ch'ŏnilguk chŭgwisik ). Han Hak-cha, wearing the same royal garment and headgear, then gravely entered the stadium flanked by 40 couples symbolising 'groomsmen and bridesmaids' (tŭllŏri ) and proceeded to her throne 'tenderly embraced' by Mun's spirit. After she was seated, her two youngest sons, Hyŏng-jin and Kwŏn-jin, handed her two decorated boxes symbolising the authority and power of Cheon Il Guk and sealing the bond between humankind and God in the burgeoning Kingdom of Heaven on earth. Finally, she was presented by Kim Yŏng-hwi 48 (b. 1928) with one volume of the Ch'ŏnsŏnggyŏng 49 (Heavenly Scripture) and a copy of the P'yŏnghwagyŏng 50 (Scripture of Peace), and by one of her grandchildren, Mun Sin-ch'ul (b. 1999), a son of Mun Hyo-jin, with a regal sceptre (ch'ŏnhwangbong ); the former representing Mun's teachings and the latter signifying the authority of 'True Parents' in the coming substantial Cheon Il Guk. The coronation realised the completion stage of True Parents' blessing (wansŏngjŏk sŏnghonsik ) bringing them into a substantial union with God, occasionally tagged 'God's wedding' (hananim'ŭi sŏnghonsik ), and 'rendering God and humankind [represented by and for the time being limited to Mun and Han]

Vision 2020
The Coronation Ceremony at Foundation Day finalised Han Hak-cha's spiritual evolution and ritually acknowledged her supreme and infallible authority. In theological terms, Han became substantially one with Mun and the two became substantially one with God, rendering Han God's mouthpiece-a divine avatar so to speak-in the physical world. Her newly acquired superior status vested Han with the unconditional power to directly control the UM's advancement in the 'providence' (sŏmni ), and now making her capable of 'legitimately' depriving the 'unfilial' sons-Hyŏng-jin and Kuk-jin-of their mandate, which was awarded by Mun. The terminology used by the UM leadership causes a degree of confusion among some followers (personal conversation with UM members) because Mun is held to have finished God's providence, as he allegedly declared emphatically on his deathbed, so why had there to be a continuation of providence? 54 Evidently, this bears on the enacted (re-)interpretation of a now dynamic Cheon Il Guk, which sprouts slowly, provided 'kingdom-building', that is, the Unificationist millenarian effort, does not cease. In this respect, one could reason, that rendering further 'kingdom-building', the prerequisite for the substantial manifestation of Cheon Il Guk virtually invalidates the 'salvational automatism' ushered in by True Parents through Foundation Day; that is, the certainty that through Foundation Day Satan's future machinations will be unavailing, enabling humans to achieve salvation unimpeded. Mindful of these and other apparent doctrinal contradictions, the official narrative undergirds the view that Mun's and Han's approach are two perspectives on the same opaque truth. The ensuing underlying epistemological question of the reason for this ambivalence against the background of the True Parents' substantial merger with God, is, however, omitted. 55 With Mun having accomplished his divinely assigned task prior to his 'ascension', 56 Han inherited her husband's salvific responsibilities, which she directed to another objective following the beginning of Cheon Il Guk. Her new millenarian project-which abroad is at times programmatically dubbed '2020 Project' or 'Project 2020'-took form in a rather chary fashion soon after Mun's Seonghwa and before Foundation Day.
Today, Han is presented by the UM leadership as putting her husband's theoretical scheme for the post-Foundation Day era into practice. Her ministry shall concretise Mun's millenarian dream. Vision 2020 is envisaged as a strategic framework for 54 Countering this objection, the UM leadership introduced a distinction between completed 'vertical' and starting 'horizontal providence', the former focusing on True Parents and the latter centring on 'new tribal messiahs' (sinjongjok mesia ), that is, ordinary members who have fully internalised Mun's teachings through engaging in missionary work (with an initial focus on their immediate surroundings). It is their duty to effect a 'restoration' on a national level. 55 In this respect, it is also surprising that Han is reportedly regularly consulting with Mun in the spirit world, despite having achieved substantial unity with him (and God). 56 Usually, Mun's passing is emically addressed in English as 'ascension'. this concretisation. At the same time, it is the next decisive step in the UM's millenarian programme visualised and vigorously put forward by Han. The overarching aim is to gather together and bring into line the full range of economic 57 and human church resources to revitalise the Unificationist mission. Accordingly, the main emphasis in bringing about the 'settlement [that is, the completion] of substantial Cheon Il Guk' (silch'e ch'ŏnilguk chŏngch'ak ) by 2020 is put on proselytising at the grassroots level. At its core, Vision 2020 rests on the firm expansion of the foundation to accelerate the salvational dynamics of Cheon Il Guk. Only then can the target of 'restoration' (pokkwi ) on the national level be accomplished. At this point UM leaders stress the pragmatic bottom-up aspect of Han's vision, for 'restoring the nation' means to recruit a 'critical mass' of new adherents through individual missionary work in the field-backed by newly emphasised home church or 'Hoon Dok Hae' (hundokhoe ) activities-to enable Unification thought to impact on the wider society and domestically turn the tide in favour of the UM's ideology. A country whose spirit is entrenched in the Unificationist worldview is so restored and manifests as a substantial Cheon Il Guk. Large-scale witnessing activities-thereby producing new tribal messiahs, that is, charismatic individuals well trained in Unification thought and imbued with a missionary passion, who enthusiastically spread the word-are the indispensable means of realising Vision 2020. The mobilisation of the membership base-a veritable revival of the witnessing campaigns of the early days-is given foremost precedence. 58 To create a domino effect in terms of disseminating the salvational message, the UM has set a focus on 23 'strategic nations' 59 (chŏllyak kukka )-allegedly chosen by Han-where the goal of national restoration, leading to global restoration, has to be attained as a priority, based on the combined determination of the international Uni-57 Addressing UM-affiliated business leaders, Han underscored the inextricable link between the religious and the economic domain within the UM: 'If the church organisation belongs to the mind, the business organisation corresponds to the body. Mind and body cannot be separated. They must become one, right? Hence, both organisations the [religious core] association and the [T'ongil] Foundation must become one. Moreover, the body must be healthy. The body must be healthy, work diligently and complete its responsibility in order to positively assist the work of the mind' ( . . . ? . . ; Han 2013). 58 The 'member-centric' (sikku chungsim ) paradigm meets general approval among members, however, criticism has been raised by some that instead of the announced new bottom-up approach, the old and much criticised top-down approach still remains prevalent (personal conversation with UM members). 59 These include Korea, Japan, the United States, the Dominican Republic, Nepal, the Philippines, Taiwan, India, Thailand, Albania, Brazil, Paraguay, Costa Rica, Solomon Islands, Vanuatu, Palau, Benin, Congo-Brazzaville (Republic of the Congo), Democratic Republic of the Congo, Burkina Faso, Côte d'Ivoire, Mongolia, and Moldova. Particularly in Europe, concern has been voiced regarding the composition of the strategic focus countries, especially the fact that Albania and Moldova have been included, while major European communities have been put in the second category of 'providential nations' (sŏmni kukka ). The list is not final and subject to change after an evaluation period of several years.
ficationist community, and especially of a further 20 auxiliary providential nations. 60 The top three strategic nations-Korea, Japan, and the US-being at the heart of God's former providence of restoration, shall spearhead Han's millenarian venture.
Once these strategic nations are restored, a global triumph of the Unificationist faith is considered to be inevitable. In theological terms, the conditions for a sweeping missionary success should actually already be laid owing to True Parents' efforts culminating in Foundation Day, after which failure should be impossible (see above). Whilst post-Mun Foundation Day marked the beginning of the unfurling of the substantial Kingdom of Heaven on earth, Vision 2020 points to the time when this process should (ideally) be completed. In 2020, Unificationsim should thus become the principal faith on a global level-61 but most importantly in (South) Korea. To reach this goal, in addition to proselytising, widespread political engagement is also deemed imperative; a strategy already pursued by Mun. The actual implications of the completion of a substantial Cheon Il Guk by 2020 (let alone of its potential failure given that the timeframe of less than seven years is indeed rather tight) are not being publicly addressed and remain nebulous. It is noticeable that the epic terminology used in conjunction with Vision 2020 is largely a repetition of the wellknown millenarian narrative of previous events, especially Foundation Day. However, other than the latter, Vision 2020 does not entail any finality or coerciveness of events in the fulfilment of the UM's millenarian hope. The last step towards a ubiquitous substantial Cheon Il Guk will in effect not necessarily be made by 30 January 2020. Instead, despite its fanfare, Vision 2020 appears rather as an ambitious 'development proposal' faring in the providential natural growth trajectory towards the much-cited ultimate millenarian goal than as the grand finale itself (though that would of course be desired). With Vision 2020, the UM leadership seems to have made sure that it has from scratch a more reasonable expedient at hand for continuing its millenarian dream beyond 2020 and will not again fall prey to doctrinal imbroglio.

Concluding remarks
Mun's millenarian legacy has seen some striking adaptation since his passing in September 2012, and in the wake of this an upheaval at the managerial level that has quite delicately involved the three most powerful of Mun's children in formal office, with two-Mun In-jin and Mun Kuk-jin-axed from their positions and one-Mun Hyŏng-jin, Mun's inaugurated heir-neutralised for the time being. Rising from this internal turmoil as the Caesarian ruler endowed with divine authority, Han Hak-cha successfully passed through a period of re-consolidation in which the UM under her control adjusted the Unificationist millenarian pattern to her grand (or blue-sky?), yet manageable, vision of a new great awakening of the membership base which will collectively work towards the prolongation of Mun's messianic spirit. In the last decade the UM has saliently reconnected to its Korean identity and, expedited by Han's leadership, is now increasingly showing its verve in the Korean context.
Generally, the UM under Han's leadership has not been navigating an entirely new course since Mun's death, whether in the rhetorical and motivational or in the strategic sphere. 62 Only the doctrinal framework has been lastingly rendered to fit the post-Mun and post-Foundation Day age. That is to say, on the one hand, Han has been theologically elevated to be the fully fledged successor of Mun, both sharing God's substantial self. 63 On the other hand, the meaning of both Cheon Il Guk and Foundation Day, the key notions in Mun's millenarian blueprint, have been modified to allow for a perpetuation of the UM's pursuit for world peace under the reign of God or, since recently, the Heavenly Parent.
This doctrinal flexibility, though established at the expense of systemic conclusiveness, guarantees the permanent institutionalisation of a millenarian momentum, which might therefore easily be utilised, if necessary, in the post-Vision 2020 era. If the aspiring undertaking of national and global restoration should eventually fail, this would mean that the substantialisation of Cheon Il Guk still requires more time to be completed and, concomitantly, another numerologically sound period of time to engage in 'kingdom-building'. Han Hak-cha's institutionalised charisma has been steadied but is not likely to outlive her own 'ascension' for long without an 'appropriate' successor of which a 'repenting' and refined Hyŏng-jin might be the obvious 62 In terms of strategy, Han, like Mun before, is keenly aware of the need to get the UM to join the political discourse and to set up decision-makers among the elite in order to achieve a more effective spread and implementation of Unification thought and thus to hasten it. The emphasis on the significance of home church activities including the tribal messiahship is a natural continuation of Mun's work and a response to the recent turbulent developments. The declared intention to strengthen the foundation, giving more responsibilities to members on the grassroots level, is still largely felt by many followers to be a hypothetical statement yet to be enforced. In terms of rhetorics and motivation, speeches and publications do not differ substantially from before, but reiterate the well-known topoi and religious vocabulary. 63 Since Han dwells in the physical realm being in charge of worldly affairs, her newly gained status theologically outpaces even Mun's spiritual position whilst he was still alive.
choice. 64 In any case, it has to be seen how the UM will cope with the dramatic challenges of a post-Han era, which it has inevitably to face sooner or later.

The Foundation Day emblem
The emblem's colours are blue and gold, representing 'heaven' (hanŭl ) and 'sacredness' (sinsŏngham ) respectively. The symbol at the centre is the FFWPU's logo depicting a harmonious family centred on God, that is, the Four Position Foundation, encompassed within the outer circle by the cosmic principle of susu chagyong (give and receive action). In this context the FFWPU logo signifies the 'heavenly world' (ch'ŏnsang'ŭi segye ), indicating a sacred existence bestowed with the authority of heaven. It further symbolises True Parents' Cheon Il Guk Coronation, the start and unfolding of the substantial Cheon Il Guk, and the Registration Blessing Ceremony of all blessed couples. Below are a phoenix (ponghwang ) and a crane (hak ) flying high in the clouds, representing respectively a sacred existence and True Parents. The Chinese characters read kiwŏnjŏl , of which 'Foundation Day' is the English translation (FFWPU 2013b). 65 65 The official Korean explanation reads: . , , . .