There are many questions to be resolved by fallen men who are on their way to attaining the goal of salvation. The most important of all are the questions concerning the relationship between Jesus and the Holy Spirit centered on God, the relationship between Jesus, the Holy Spirit, and fallen men, rebirth, Trinity, and others, all within the scope of Christology. Up to the present day, no one has ever completely answered these questions. With these questions still unresolved, there remains much confusion in the life in faith and doctrines of Christianity. In order to resolve these questions, we must first understand the value of the original man endowed at the creation. Let us discuss this question before dealing with the others.
Let us discuss the value of the man who has attained the purpose of creation–that is, the value of Adam in perfection.
First, let us discuss the relationship between God and perfected man from the standpoint of “dual characteristics”. According to the principle of creation, man was created with mind and body, taking after God’s dual characteristics. There are mutual relationships between God and perfected man which may be compared to the relationship between man’s mind and body.
Just as the body was created as the substantial object to the invisible mind which it resembles, man was created as the substantial object to the invisible God, taking after His image. Since we cannot separate one from the other when the mind and body of a perfected man become one, centered on God, we can never sever the relationship formed when God and perfected man become one body through the four position foundation, because, in this state, man would live in perfect union with God’s heart and feeling. In this way, a man who attains the purpose of creation would become the temple of God’s constant abode (I Cor. 3:16), thus assuming deity (cf. Part I, Ch. 1, Sec. III, 2–42). As Jesus said, man must become perfect as our heavenly Father (Matt. 5:48). Therefore, the man who has attained the purpose of creation would assume the divine value of God.
Second, let us consider the value of man, centering on the purpose of creating man. God’s purpose in creating man was to enjoy happiness through him. Each individual has special characteristics which others do not have. However vast the number of people on earth may be, we can find no two identical in their individuality. Therefore, there is only one individual in the whole creation who can return stimulating joy to God as His substantial object, through a reciprocal base with the particular dual essentialities contained within God, which are subjective to that individual (cf. Part I, Ch. 1, Sec. III, 2–42). The man who has attained the purpose of creation, whoever he may be, is an existence unique in the whole universe. Buddha’s statement, “I am my own Lord throughout heaven and earth.”, is reasonable in light of this principle.
Third, let us study man’s value from the standpoint of the relationship between man and the rest of creation. By understanding the relationship between man and the rest of creation, according to the principle of creation, we can better understand the value of perfected man. Man was created to rule the invisible world with his spirit, and to rule the visible world with his physical body. Therefore, the man who has attained the purpose of creation becomes the ruler of all creation (Gen. 1:28). Thus, man is to rule both the visible and the invisible worlds, with his physical body and his spirit. Thus, these two worlds form a substantial object to God by performing the action of give and take, with man as the medium.
According to the principle of creation, we know that the world of creation is the substantial development of man’s dual essentialities. Accordingly, man’s spirit is the substantial encapsulation of the entire visible world. Therefore, a man having fulfilled the purpose of creation is the substantial encapsulation of the entire cosmos. This is the reason man is called a microcosm. Man has the value corresponding to that of the whole macrocosm, as it is said (Matt. 16:26), “For what will it profit a man if he gains the whole world and forfeits his life?”.
Suppose there is a perfect machine. If the parts of the machine are the only ones of their kind in the whole world and can neither be obtained nor made again, one part would have a value corresponding to that of the whole machine, however trivial that part may be, because without it the whole machine would not operate. Likewise, the individuality of a perfected man is unique. So, however unimportant he may seem, he in fact corresponds to the whole macrocosm in terms of his value.
Human history is the history of the providence to establish the Kingdom of Heaven on earth by restoring the Tree of Life (Rev. 22:14), which was lost in the Garden of Eden (Gen. 3:24). We can know the relationship between Jesus and perfected Adam by understanding the relationship between the Tree of Life in the Garden of Eden (Gen. 2:9) and the Tree of Life that is to be restored at the close of the age (Rev. 22:14).
As already discussed in detail in the “Fall of Man”, if Adam had become a man who had attained the ideal of creation, he would have become the Tree of Life (Gen. 2:9); and all his posterity would also have become trees of life. However, Adam fell, nullifying the will (Gen. 3:24), and ever since, it has been the hope of fallen men to restore themselves to this Tree of Life (Prov. 13:12, Rev. 22:14). Since fallen man can never restore himself as the Tree of Life by his own power, a man having attained the ideal of creation must come as the Tree of Life, and all men must be engrafted to him. Christ is the man who comes, symbolized as the Tree of Life (Rev. 22:14). Therefore, perfected Adam, symbolized by the Tree of Life in the Garden of Eden, and Jesus, who is also likened to the Tree of Life (Rev. 22:14), are identical from the standpoint of their being men who have attained the ideal of creation.
We have already explained in Section I the value of perfected man. Let us here consider the difference between Jesus and perfected man. As we well know from the previous discussion, a perfected man, in light of the purpose of creation, should become perfect, as God is perfect (Matt. 5:48); thus, he is so valuable as to even possess deity. Since God is eternal, man, who was created as His substantial object, should also become eternal, after his perfection.
Besides, the value of the existence of the whole macrocosm cannot be complete without perfected man, because he is a unique being and the lord of all creation. Therefore, man has the value of the whole macrocosm.
Jesus is truly a man of this value. However great his value may be, he cannot assume a value greater than that of a man who has attained the purpose of creation. Therefore, we cannot deny that Jesus was a man who had attained the purpose of creation.
The Principle does not deny the attitude of faith held by many Christians that Jesus is God, since it is true that a perfected man is one body with God. Furthermore, when the Principle asserts that Jesus is a man having attained the purpose of creation, this does not in the least diminish his value. However, the principle of creation sees the original value of perfected man as being equal to that of Jesus. We have explained above that Jesus was a man who had attained the purpose of creation. Then, let us look at the Biblical proof for this.
It is written in I Timothy 2:5, “For there is one God, and one mediator between God and men, the man Christ Jesus.”. We find in Romans 5:19, “For as by one man’s [Adam’s] disobedience many were made sinners, so by one man’s [Jesus’] obedience many shall be made righteous.”. It further explains (I Cor. 15:21), “For as by a man [Adam] came death, by a man [Jesus] has come also the resurrection of the dead.”. The Bible also says (Acts 17:31), “…he has fixed a day on which he will judge the world in righteousness by a man whom he has appointed.” and Luke 17:26 says, “As it was in the days of Noah, so will it be in the days of the Son of man.”. Thus, the Bible demonstrates most plainly that Jesus is a man. Above all, he had to come as a man in order to be the True Parents of mankind, thus giving man rebirth.
When Philip asked Jesus to show him God, Jesus said to him, “He who has seen me has seen the Father; how can you say, ‘Show us the Father?’ Do you not believe that I am in the Father and the Father in me?” (John 14:9-10). Again the Bible says, “He was in the world, and the world was made through him, yet the world knew him not.” (John 1:10). Further, it is written, “Truly, truly, I say to you, before Abraham was, I am.” (John 8:58). On the grounds of all these Biblical verses, many Christians have hitherto believed that Jesus is God Himself, the Creator.
As demonstrated above, Jesus, as a man having fulfilled the purpose of creation, is one body with God. So, in light of his deity, he may well be called God. Nevertheless, he can by no means be God Himself. The relationship between God and Jesus can be compared to that between the mind and body. The body, as the substantial object which resembles the mind, is one body with the mind, so it may be called a second mind (image of the mind), but the body can by no means be the mind itself. In like manner, Jesus, being one body with God, may be called a second God (image of God), but he can by no means be God Himself. It is true that he who has seen Jesus has seen God (John 14:9-10); but Jesus did not say this to indicate that he was God Himself.
It is written (John 1:14) that Jesus is the Word made flesh. This means that Jesus is the substantiation of the Word; that is, the incarnation of the Word. Then, it is written (John 1:3) that all things were made through the Word, and again (John 1:10), that the world was made through Jesus; naturally, Jesus may be called the Creator. According to the principle of creation, the world of creation is the substantial development of the character and form of a man of perfected individuality. So, a man who has fulfilled the purpose of creation is the substantial encapsulation of the entire cosmos, and the center of harmony in the whole creation. In that sense, it may also be said that the world was created by a man of perfection. God intended to have man, after his perfection through the fulfillment of his own portion of responsibility, stand in the position of the creator over all things, by giving him even His own creative nature. Seen from this perspective, we can understand that the Bible (John 1:10) only clarifies the fact that Jesus was a man who had perfected the purpose of creation, and does not signify that he was the Creator Himself.
Jesus was a descendant of Abraham; but since he came as the human ancestor giving rebirth to all mankind, he would become the forefather of Abraham, in light of the providence of restoration. This is why Jesus said (John 8:58), “…before Abraham was, I am.”. We must understand that this also does not signify that Jesus was God Himself. Jesus, on earth, was a man no different from us except for the fact that he was without original sin. Even in the spirit world after his resurrection, he lives as a spirit man with his disciples. The only difference between them is that Jesus abides as a spirit man of the divine spirit stage, emitting brilliant light, while his disciples are the objects who reflect this light.
Meanwhile, Jesus has been interceding for us before God even in the spirit world after his resurrection (Rom. 8:34), just as he did on earth. If Jesus is God Himself, how could he intercede for us before Himself? Moreover, we see that Jesus also called upon “God” or “Father” for help, which is good evidence that he is not God Himself (Matt. 27:46, John 17:1). If Jesus was God Himself, how could God have been tempted by Satan, and finally crucified by the evil force? Furthermore, when we find that Jesus said on the cross, “My God, my God, why hast thou forsaken me?” it becomes clear that Jesus is not God Himself.
Fallen man, lacking the value of the original man who has fulfilled the purpose of creation, fell to a lowly position in which he looks up to the angels, who were created to be lower than himself. But Jesus had the value of a man who has accomplished the purpose of creation, and this qualified him to dominate the entire cosmos, including the angels (I Cor. 15:27). Meanwhile, fallen man, still having the original sin, remains susceptible to Satan’s invasion. But Jesus, having no original sin, is without any such susceptibility. Fallen man does not know the heart and will of God. If he had ever had such knowledge, it would be extremely limited. However, Jesus was living in the position in which he knew God’s heart completely and experienced His feeling as if it were his own.
Accordingly, man has no value as long as he remains in a fallen state; but when he is reborn through Christ, the True Parent, and when he thus becomes a child of goodness, cleansed of original sin, he is restored as a man who has fulfilled the purpose of creation, like Jesus. This is similar to the relationship of father and son, in which the original values of both do not in the least differ; only their order is different, one being the father and the other the son.
Therefore, Christ is the head of the church (Eph. 1:22), and we are his body and members (I Cor. 12:27). Accordingly, Jesus is the main temple and we are the branch temples. Jesus is the vine and we are the branches (John 15:5); and we, as wild olive shoots, should be grafted into Jesus, the true olive tree, in order to become true branches (Rom. 11:17). Thus, Jesus called us friends (John 15:14). Again, the Bible says that when Jesus appears, we shall be like him (I John 3:2). The Bible also says that Christ is the “first fruits”, and we who belong to him will be the next, indicating only a difference of time and order (I Cor. 15:23).
The theory of Trinity has been discussed in the theological world as one of the most difficult questions to resolve. Meanwhile, another question that has been left without fundamental solution concerns the theory of Rebirth, which we will consider here.
Jesus told Nicodemus, a ruler of the Jews, that unless one is born anew, he cannot see the Kingdom of God (John 3:3). “Rebirth” means to be born the second time. Let us study the reason fallen men must be born anew.
Had Adam and Eve, having fulfilled the ideal of creation become the True Parents of mankind, their descendants would have realized the Kingdom of Heaven on earth, as children of goodness without original sin. However, having fallen, they became the evil parents of mankind and multiplied evil children, thus producing earthly Hell. Therefore, as Jesus said to Nicodemus, fallen men cannot see the Kingdom of God unless they are born anew as children without original sin.
We cannot be born without our parents. Then, who are the parents of goodness, giving us the second birth as children without original sin, capable of entering the Kingdom of God?
It would be impossible for evil parents with original sin to give birth to children of goodness without original sin. Naturally, we cannot expect to find parents of goodness among fallen men. Such parents should “descend” from Heaven. Jesus was the True Parent of mankind who came in that manner. In other words, he came as the True Father in order to realize the Kingdom of Heaven on earth by giving rebirth to fallen men as children of goodness without original sin.
Therefore, it says (I Peter 1:3), “…By his great mercy we have been born anew to a living hope through the resurrection of Jesus Christ from the dead.”. Jesus came as the True Father, the position which Adam had not fulfilled. This is why the Bible says that Jesus is the second Adam (I Cor. 15:45); that he is the “Everlasting Father” (Is. 9:6); and that God would send Elijah the prophet again and have him turn the hearts of the children (fallen men) to their father (Jesus), so that they might also become his children (Mal. 4:6). Again it is written that Jesus is to come again with his angels in the glory of his Father (Matt. 16:27).
However, a father alone cannot give birth to children. There must be a True Mother with the True Father, in order to give rebirth to fallen children as children of goodness. She is the Holy spirit. This is why Jesus said to Nicodemus that no one can enter the Kingdom of God unless he is born anew through the Holy Spirit (John 3:5).
There are many who receive revelations indicating that the Holy Spirit is a female Spirit; this is because she came as the True Mother, that is, the second Eve. Again, since the Holy Spirit is a female Spirit, we cannot become the “bride” of Jesus unless we receive the Holy Spirit. Thus, the Holy Spirit is a female Spirit, consoling and moving the hearts of the people (I Cor. 12:3). She also cleanses the sins of the people in order to restore them, thus indemnifying the sin committed by Eve. Jesus, being male (positivity), is working in heaven, while the Holy Spirit, being female (negativity), is working on earth.
“Logos” is a Hellenic word meaning “word” or “law”. It is written (John 1:1) that Logos is in the objective position to God. In the meantime, since God, as the subject of Logos, contains dual essentialities within Himself, Logos, as His object, should also contain dual essentialities. If Logos were without dual essentialities, the things of creation, which were made through Logos (John 1:3), would not have dual essentialities either. Adam and Eve were the substantial objects of God, divided from the dual essentialities of Logos (cf. Part I, Ch. 1, Sec. I, 1–20).
If Adam had become the Tr