FYI TO WORLD RELIGIONS : March 1996 as Edited by Alfredo Sanz-Ubana Alegre, CE, Masters in Eng’g Mgmt. 1996 Translation, Exposition of the Divine Principle, Revised Edition 2014 Trece Martires City (4109), Cavite, Philippines Preface The Text which you hold in your hands contains the Divine Principle, the teaching of the Reverend Sun Myung Moon, Ph. D. The earliest manuscript of the Divine Principle was lost in North Korea during the Korean War. Upon arriving as a refugee in Pusan, the Reverend Sun Myung Moon wrote and dictated a manuscript called Wolli Wonbon (Original Text of the Divine Principle). He then guided Rev. Hyo Won Eu (the First President of the Unification Church of Korea) to prepare more systematic presentations of the Teaching of the Rev. Sun Myung Moon with Sacred Biblical, Historical and Scientific illustrations. Reverend Moon gave President Eu special instructions regarding the content of These Texts and then checked them over meticulously. These efforts resulted in Wolli Hesul (Explanation of the Divine Principle) published in 1957 and Wolli Kangron (Exposition of the Divine Principle) published in 1966. For the past thirty years, Wolli Kangron has been the Sacred Text of Reverend Sun Myung Moons basic Teaching, Doctrine and Theology. Exposition of the Divine Principle is the newest authorized English translation of Wolli Kangron. The first English translation, The Divine Principle, was made in 1973 by Rev. Dr. Won Pok Choi. Rev. Dr. Won Choi labored with considerable erudition to select the proper terminologies and convey the complex thought of This Sacred Text. Aware of its Sacred Nature, she made a point of producing a literal translation. Through this Work, he laid the Foundation for the Sacred Teaching of the Divine Principle in the Western world. In recognition of Rev. Dr. Won Pok Chois pioneering Works, Reverend Sun Myung Moon commissioned Him on this New Translation. He requested that the translators seek out His advice. He gave constructive guidance and played an active role in improving the translation. In a real sense, His hands have guided this Sacred Teachings, the New Expression of the Truth or New Sacred Paradigm For this version, the translators have sought, above all, to accurately render the meaning of the Korean Sacred text into clear English. The style of the Korean Sacred Text, in keeping with the most erudite efforts of that generation, employs long and complicated sentences with numerous embedded clauses expressing complex relationships. It is simply not possible to express every nuance in the compact, linear structure of modern English. Whereas modern English wants to pin down every thought in an unequivocal proposition, the Korean of that time often renders thought loosely and dynamically, utilizing metaphor and context to convey meaning. Wherever a literal translation would not adequately express the thought and argumentation of the text, we have rearranged the order of thought in a manner more suitable to the Western mind. At times we used creative phraseology rather than dictionary definitions to evoke comparable understandings, feelings and cultural associations. Furthermore, the Divine Principle employs some Sacred Technical Terminology and gives distinctive meanings to certain common words. Wherever possible, for this translation, we drew from common English vocabulary rather than invent new theological terms. Hence, ordinary words may be invested with distinctive meanings, for example: Indemnity, Condition and Foundation. Proper understanding requires attention to their particular usage in the text. The time and cultural context of this Sacred Book was another issue for the translators. It was written in the 1960s, when communism was still a worldwide menace and Christianity was still confident of its cultural superiority and continuing expansion. Although these and other conditions of the time may have changed in the intervening decades, we have preserved the Original perspective of the Sacred Text. Gods New Providence continues to advance precisely as explained in the Divine Principle. In one sense, this new version seeks to accomplish more than a conventional translation. In the 1960s, when Korea was still recovering from the ravages of the Korean War, there was a paucity of Historical and Scientific Sacred Texts available for study. This hindered President Eu in his efforts to accurately frame the scientific and historical examples which he employed to illustrate the operation of the Divine Principle in nature and in history. As authorized by Reverend Moon, and with Dr. Chois guidance, the translators drew upon the knowledge of scholars in various fields and made minimal, necessary changes in certain scientific, historical and biblical illustrations. Nevertheless, throughout the translation, we adhered strictly to Reverend Moons wishes that the integrity and purity of the Sacred Text be maintained. Finally, the new translation has been carefully and extensively reviewed by church elders Rev. Young Whi Kim and Rev. Chung Hwan Kwak and has received their blessing. In the deluxe color coded edition, the colors are based upon the 39th Korean edition of Wolli Kangron with colors prepared by Mrs. Gil Ja Sa Eu. The main ideas are shaded red, topics of second rank are shaded blue, and topics of third rank are shaded yellow. The reader can grasp the main thread of the Sacred Teaching of the Divine Principle in a short time by reading only the red text. Reading the red and blue text together provides a richer framework; reading all three colors together gives a rather full exposition including many examples. To get the fullest meaning, the text must be studied in its entirety. Yet even when reading the full text, attention to the passages in red can help to clarify the thread of the argument. Exposition of the Divine Principle expresses a Sacred Truth which is Universal. It inherits and builds upon the Sacred Core Truths which God revealed through the Jewish and Christian Ancient Sacred Scriptures and encompasses the profound wisdom of the Orient. Through this translation, we hope the deep message of the Divine Principle may be better understood in the Western where and elsewhere in the world. March 1996 as Edited by Alfredo Sanz-Ubana Alegre, CE, Masters in Eng’g Mgmt. 1996 Translation, Revised Edition 2014 Trece Martires City (4109), Cavite, Philippines ***THE HISTORICAL HEAVENLY MANDATE AND PROVIDENTIAL ROLE OF THE GREATEST TRIBES OF MONGOLIAN GENGHIS AND KUBLAI KHAN AND PHILIPPINE INDO-MALAY-HINDU-JEW RACE, GENGHIS AND KUBLAI KHAN IN THE PROCLAMATION OF THE NEW CHRIST AND THE FULFILLMENT OF THE SECOND COMING OF JESUS CHRISTS, THE REV. SUN MYUNG MOON Ph. D. AND THE REV. HAK JAHAN MOON Ph.D. BY ABS CBN AND AGENCE FRANCE PRESSE ET. ALL 3rd OF SEPTEMBER 2012 AND THE HISTORICAL ROLE OF THE UNITED NATION-UNESCO, SECRETARY GENERAL BAN KIM MOON IN ORDER TO RESOLVE THE ISSUE OF THE BILIGERANT CLAIM BY PROC BEYOND ITS BORDER FROM HONKONG TO THE PHILIPPINES UNDER UNCLOS*** Genghis Khan (/ˈɡɛŋɡɪs ˈkɑːn/ or /ˈdʒɛŋɡɪs ˈkɑːn/,[5][6] Mongol: [tʃiŋɡɪs xaːŋ] ( listen); Chingis/Chinghis Khan; 1162? – August 1227), born Temujin, was the founder and Great Khan (emperor) of the Mongol Empire, which became the largest contiguous empire in history after his demise. He came to power by uniting many of the nomadic tribes of northeast Asia. After founding the Mongol Empire and being proclaimed Genghis Khan, he started the Mongol invasions that resulted in the conquest of most of Eurasia. These included raids or invasions of the Kara-Khitan Khanate, Caucasus, Khwarezmid Empire, Western Xia and Jin dynasties. These campaigns were often accompanied by wholesale massacres of the civilian populations – especially in the Khwarezmian controlled lands. By the end of his life, the Mongol Empire occupied a substantial portion of Central Asia and China. Before Genghis Khan died, he assigned Ögedei Khan as his successor and split his empire into khanates among his sons and grandsons.[7] He died in 1227 after defeating the Western Xia. He was buried in an unmarked grave somewhere in Mongolia at an unknown location.[8] His descendants extended the Mongol Empire across most of Eurasia by conquering or creating vassal states out of all of modern-day China, Korea, the Caucasus, Central Asia, and substantial portions of modern Eastern Europe, Russia, and the Middle East. Many of these invasions repeated the earlier large-scale slaughters of local populations. As a result Genghis Khan and his empire have a fearsome reputation in local histories.[9] Beyond his military accomplishments, Genghis Khan also advanced the Mongol Empire in other ways. He decreed the adoption of the Uyghur script as the Mongol Empires writing system. He also practiced meritocracy and encouraged religious tolerance in the Mongol Empire while unifying the nomadic tribes of northeast Asia. Present-day Mongolians regard him as the founding father of Mongolia.[10] Vilified throughout most of history for the brutality of his campaigns, Genghis Khan is also credited with bringing the Silk Road under one cohesive political environment. This increased communication and trade from Northeast Asia to Muslim Southwest Asia and Christian Europe, thus expanding the horizons of all three cultural areas. Kublai Khan (/ˈkuːblə ˈkɑːn/; Mongolian: Хубилай хаан, Xubilaĭ xaan; Middle Mongolian: Qubilai Qaγan, King Qubilai; September 23, 1215 – February 18, 1294),[1][2] born Kublai (Mongolian: Хубилай, Xubilaĭ; Middle Mongolian: Qubilai; Chinese: 忽必烈; pinyin: Hūbìliè; also spelled Khubilai) and also known by the temple name Shizu (Chinese: 元世祖; pinyin: Yuán Shìzǔ; Wade–Giles: Yüan Shih-tsu), was the fifth Khagan (Great Khan) of the Ikh Mongol Uls (Mongol Empire), reigning from 1260 to 1294, and the founder of the Yuan Dynasty, a division of the Mongol Empire. Kublai was the fourth son of Tolui (his second son with Sorghaghtani Beki) and a grandson of Genghis Khan. He succeeded his older brother Möngke as Khagan in 1260, but had to defeat his younger brother Ariq Böke in the Toluid Civil War lasting until 1264. This episode marked the beginning of disunity in the empire.[3] Kublais real power was limited to China and Mongolia, though as Khagan he still had influence in the Ilkhanate and, to a far lesser degree, in the Golden Horde.[4][5][6] If one counts the Mongol Empire at that time as a whole, his realm reached from the Pacific to the Black Sea, from Siberia to modern day Afghanistan – one fifth of the worlds inhabited land area.[7] In 1271, Kublai established the Yuan Dynasty, which ruled over present-day Mongolia, China, Korea, and some adjacent areas, and assumed the role of Emperor of China. By 1279, the Yuan forces had overcome the last resistance of the Southern Song Dynasty, and Kublai became the first non-Chinese Emperor to conquer all of China. He was also the only Mongol khan after 1260 to win new conquests.[8] The summer garden of Kublai Khan at Xanadu is the subject of Samuel Taylor Coleridges 1797 poem Kubla Khan. This poem and Marco Polos earlier book brought Kublai and his achievements to the attention of a wider audience, and today Kublai is a well-known historical figure. unification.net/dp96/
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