Monasticism Emphasized the Love of Christ Over the Love of Women

Cheon Seong Gyeong 2083

The paths of the North and the South are crossing now. Because the two are going in opposite directions, one wanting to go south and the other wanting to go north, their goals are different. The issue of how to unite is a serious one. Who is to take the lead in this mission? The North will object if the South takes the lead, and the South will object if the North takes the lead. Breakdown will occur again if each one adheres to its own way. The question is how to approach this issue. There must be a Korean who loves North Korea more than anyone else in the South. That is the only solution. The plan for unification can come about only through someone who is more loyal than anyone else in the South and someone who is more loyal than anyone else in the North. Is there any other way? There is not. (61-125, 1972.8.13)

Cheon Seong Gyeong 1424

Without a nation, there can be no nationality. Without a nation, there can be no foundation upon which you can be registered. We need to create a new nation of people, and be newly registered. We have to establish the Kingdom of God on earth and, as its citizens, love the kingdom and its people, live on earth together with our tribes and family members, and be the victorious sons and daughters who have inherited the true lineage of the parents of goodness. Only after doing so can we enter the Kingdom of Heaven in the spirit world. This is the teaching of the Divine Principle. (58-143, 1972.5.22)

Asceticism, Monasticism and Celibacy

ASPIRANTS WHO WISH TO COMPLETELY SEVER themselves from worldly life may adopt the secluded and sometimes solitary life of a monk or nun. In Buddhism and Jainism, and in Roman Catholic and Orthodox Christianity, the highest religious vocations require celibacy—monks, nuns and priests. Asceticism also abounds in Hinduism, where in addition to life-long ascetics, there is the tradition that brahmins would spend the last years of their lives as solitary ascetics devoting themselves to the goal of liberation. Christian monasticism took institutional form in order to provide a supportive setting for those who wished to take vows of poverty and chastity, who valued the love of Christ which surpasses the love of women.
There is no monasticism in Islam. Nevertheless, Muslims practice asceticism on a wide scale with the month-long fast of Ramadan. Fasting and all-night prayer vigils attack the body’s desire for food and sleep. They are examples of ascetic practices within everyone’s reach, unlike traditional monasticism which is practiced only by a spiritual elite. In Thailand and Sri Lanka, Buddhist young men usually devote six months to monastic training before embarking on family life.
In line with his teaching on subduing the desires of the body, Father Moon praises monasticism for its devotion to attaining mind-body unity. Nevertheless, a tension exists between the path of the celibate priest and the family ideal that God purposed at the creation. Hence, at the end of this section are passages critical of the monastic life; such are found in nearly every tradition where it is practiced: asceticism can lead to an overly severe personality devoid of compassion; monasticism is incompatible with the generative and productive life of the world which is ordained by God. Father Moon’s teaching points to the deeper problem that led God to institute the path of celibacy and asceticism in the first place: the corruption of marriage at the Human Fall. In the final passages, he describes the dawning of a new age in which marriage is restored to its original estate and there is no more need for the discipline of celibacy. While celibacy was a true and noble path in past ages, the time has come for religion to exalt marriage above the celibate life. Indicative of this sea-change is the decline of monasticism and celibacy that is being felt all over the religious world.

  1. The Ascetic Life of a Monk or Nun

The blue-necked peacock which flies through the air never approaches the speed of the swan. Similarly, the householder can never resemble the monk who is endowed with the qualities of the sage, who meditates, aloof, in the jungle.
    Sutta Nipata 221 (Buddhism)

Go on the begging tour, stay in a forest, eat but a little, speak only measured words, put up with misery, conquer sleep, practice friendship with all and non-attachment in an excellent manner.
    Vattakera, Mulacara 981 (Jainism)

“Revile not, harm not, live by rule restrained; Of food take little; sleep and sit alone; Keep thy mind bent upon the higher thought.” Such is the message of awakened ones.
    Udana 43 (Buddhism)

The first degree of humility is obedience without delay. This becomes those who, on account of the holy subjection which they have promised, or of the fear of hell, or the glory of life everlasting, hold nothing dearer than Christ. As soon as anything has been commanded by the Superior they permit no delay in the execution, as if the matter had been commanded by God Himself…
    Let permission to speak be seldom given… If anything must be asked of the Superior, let it be asked with all humility and respectful submission. But coarse jests, and idle words or speech provoking laughter, we condemn everywhere to eternal exclusion; and for such speech we do not permit the disciple to open his lips…
    The vice of personal ownership must by all means be cut out in the monastery by the very root, so that no one may presume to give or receive anything without the command of the Abbot; nor to have anything whatever as his own, neither a book, nor a writing tablet, nor a pen, nor anything else whatsoever, since monks are allowed to have neither their bodies nor their wills in their own power. Everything that is necessary, however, they must look for from the Father of the monastery; and let it not be allowed for anyone to have anything which the Abbot did not give or permit him to have. Let all things be common to all.
    Rule of Saint Benedict (Christianity)

Let him always wander alone, without any companion, in order to attain [final liberation], fully understanding that the solitary man, who neither forsakes nor is forsaken, gains his end.
He shall neither possess a fire, nor a dwelling; he may go to a village for his food, indifferent to everything, firm in purpose, meditating and concentrating his mind on God.
A potsherd [for an alms-bowl], the roots of trees [for a dwelling], coarse worn-out garments, life in solitude, and indifference towards everything are the marks of one who has attained liberation.
Let him not desire to die, let him not desire to live; let him wait for [his appointed] time, as a servant for the payment of his wages.
Let him put down his foot purified by his sight [i.e., watching not to step on any creature], let him drink water purified by straining with a cloth [so as not to swallow any creature], let him utter speech purified by truth, let him keep his heart pure.
Let him patiently bear hard words, let him not insult anybody, and let him not become anybody’s enemy for the sake of his body.
Against an angry man let him not in return show anger, let him bless when he is cursed, and let him not other speech, devoid of truth, scattered at the seven gates.
Delighted in what refers to the Soul, sitting [in yoga postures], independent, entirely abstaining from sensual enjoyments, with himself for his only companion, he shall live in this world, desiring the bliss [of liberation]…
Let him go to beg once a day, let him not be eager to obtain a large quantity of alms; for an ascetic who eagerly seeks alms attaches himself also to sensual enjoyments…
By eating little, and by standing and sitting in solitude, let him restrain his sense, if they are attracted to sensual objects.
By the restraint of his senses, by the destruction of love and hatred, and by the abstention from injuring the creatures, he becomes fit for immortality.
    Laws of Manu 6.37-60 (Hinduism)

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