The Words of the Barlow Family

Backbiting and Rumor Mongering

Richard Barlow
January 1999

The same dynamic existed between Ye Jin and Hyo Jin as between Un Jin and Hyun Jin. They both felt marginalised in favor of their immediate male siblings. One major difference between Ye Jin's and Un Jin's situation is that Jin Whi Hong, Ye Jin's husband, came to agree with her conclusions about the family, whereas Jin Hun, Un Jin's husband, started behaving like his brothers-in-law towards his wife. Un Jin also has a story to tell (although not nearly as bad as Nansook's). The custody battle over her children seems to have provoked her into going public, as well as a natural sympathy for Nansook, who must now be bracing herself for the first counter-attacks from the other side. . ."shouldn't have gone public". . . "an isolated case". . ."out for revenge (and money)". . ."naive pawn of the anti-cultists". . ."damaged the providence". . ."betrayed True Parents". . .etc.

Some time ago, through one strand of the church grapevine, I heard rumors that the Hongs (Nansook's parents) were planning to set up their own church. Then I heard that Ye Jin had similar ideas. Later on there was a story going around that Jin Whi had left Ye Jin for another woman.

At the time I had no means of verifying those stories. I now believe them to be part of a deliberate campaign of disinformation. One of the more unpleasant aspects of Korean culture (and one I was warned about way back in 1982 by Brian Saunders) is a tendency to take the gloves off when there is a falling out among family or between business partners.

False witness becomes the order of the day, and even your close relatives may become targeted as a way to get at you. In the UC, Korean leaders like Zin Moon Kim have used the pulpit to attack those who are deemed to have offended, like the Hongs or David Hose (Zin Moon Kim said he had become mentally ill after he began publishing the 'Greenhouse' material).

I heard that Mr. Kamiyama used the same technique of deliberately repeating a damaging lie in order to undermine the position of Jim Baughman, by saying that Jim had used church funds to buy a house - when in fact they had been helped financially by Jim's Korean mother-in-law. This repeated accusation became so painful that eventually Miya Baughman tried to speak to Rev Moon about it after a leaders' meeting. He told her that he could not be seen listening to a woman.

The politics that goes on at the top of this movement is beyond the imagination of most members, and, for whatever reason, Rev Moon has never put a stop to it. Factionalism was the bane of Korean history, and while this was by no means a uniquely Korean problem, it took on peculiarly damaging forms in that culture. Palace intrigue lead ultimately to the fall of the Yi dynasty, when the pro-Japanese faction finally overcame the pro-Chinese one. When some of Jesus' disciples began to promote themselves, he reminded them that their positions would not be secured by favoritism, but by the verdict of history. He emphasized that even he could not determine who would eventually sit on either side of him when he came into his glory. And he washed their feet, and taught them that whoever wanted to accomplish for God should "make himself the least". That is why I always felt that disciples like Won Pil Kim and Ken Sudo were better examples than most of the others. There is a place and a role for those with a strong political sense, but if the top level of the movement becomes filled with men whose concern for members (and the world) is less than their lust for power, God will leave this movement to the sycophants and manipulators, and work elsewhere. In his kingdom, he will not cede dominion to such men.

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