Lifestyle Conversations with Members of the Unification Church - Edited by Richard Quebedeaux

Fundraising -- Stephen Post, Esteban Galvan

Steve Post: Most of our guests here have questions concerning fundraising methods used in the Unification Church. Indeed, a number of you mentioned specific concerns prior to this meeting which I hope to address.

Before beginning, I want to state that my comments are derived from my own experiences in the church, and are mostly ad lib. They do not represent any universal view, i.e., one held by every member of the church, but they do correspond to my personal reminiscences. And finally, Esteban Galvan, formerly in charge of several fundraising teams before coming to Barrytown, will provide a more concrete description of fundraising lifestyle than I, with limited experience, could do. I estimate that I spent about one and a half years fundraising in the church, and this time was spread out over approximately three years. In general, I intend to provide what we, as members of the church, see as the theological justification for our obviously intense efforts.

The Principle is not a theology which denies the value of the material things of this world. We all heard Pat Zulkosky's careful and lucid presentation on the "three blessings" which are the core of the Divine Principle notion of human fulfillment, i.e., (1) to be fruitful, entailing individual perfection, (2) to multiply, entailing the nurturing of a family, and (3) to take dominion over the things of creation. By "dominion," we mean that our relationship with the things of creation should reflect the same attitude of love that God has toward the created order. Indeed, we teach that man is the connecting link between God and the things of creation. Thus, if a man or woman is one with God's heart, then he or she will use the material of creation in a way which is both responsible and condoned by God. Moreover, the proper use of the created order is a necessary qualification of the life of complete restoration. We teach, for example, that Jesus, who came not to die, but to create God's kingdom, would have established a family and restored man's relations to creation -- thus fulfilling the second and third blessings -- had he not been betrayed.

Sometimes people who take a purely external perspective on the church misunderstand our spiritual motivation for fundraising. In 1925 a book came out entitled The Man Nobody Knows. The twenties was an era of fundamentalisms, and this author suggested that if Jesus had been alive in 1924, he would be the president of an advertising agency. Well, on occasion, external observers think of Rev. Moon as a businessman-capitalist fulfilling the role of The Man Nobody Knows. All I can say is that this is a reduced perspective, and an unfortunate one. It is my view that Rev. Moon sees himself as a spiritual leader, and that his ministry in Korea in the early years testifies to his incredible piety. He has often said that the only reason he has allowed his living in a rather large house in New York is because people expect him to take care of his guests. But let me now continue to give my own internal perspective on Rev. Moon's relationship to the things of creation. I will try to limit my comments to personal experiences I have had over the last six years.

I can recall one time in 1974 when Rev. Moon came to Philadelphia. At the time, I had just joined the group of church members living in the local center. Rev. Moon and his party stopped by for a night. I remember Mrs. Moon washing Rev. Moon's shirt by hand in the kitchen sink -- with great care, I might add -- and hanging it on the line outside for him to wear in the morning. Indeed, although he had been traveling for some time, Rev. Moon was not carrying much extra clothing -- just the bare minimum -- and he and his wife were taking great care to treat something so simple as a shirt with tremendous respect. This account is significant because it shows me that Rev. Moon feels a responsibility to God which is displayed in his love for the things of creation. He is a caretaker. This is an ideal which we Unificationists hold up as central to a restored society.

I can recall stories about fundraising to help buy the Barrytown seminary. I was not involved in this, because it was just before my joining the church. But I heard many stories about the members all over the country joining together in a common cause. The huge acreage was not being bought for a selfish cause. It was not being bought for the personal use of Rev. Moon. Rather, it was bought for the use of the church in its effort to establish an ideal society founded on the three blessings. Some people cannot understand the power of a shared common cause which has no selfish motivational factors. Let me say that I was at Barrytown after it was bought, and I saw Rev. and Mrs. Moon crying in their public prayer while surrounded by fifty or so New York Church members as they were dedicating the land and the buildings to God and America. Again, our detractors may say that the spiritual teaching behind the use of material goods in the church is a farce -- a front -- but my personal experience is that it is very legitimate and teal.

I can give a lot of similar anecdotes, but the point is already clear. Whether we are speaking of the dedication of the New Yorker Hotel, land in Westchester County, a new center in Boston, a new fishing boat, a new Chevy van, etc., it is always the same. Rev. Moon prays deeply, sometimes even with tears of gratitude to God, and asks God to accept the acquisition of created goods as one more step in the establishment of an ideal society based on the ideal of Christ-like families. It is my strong hunch that anyone who witnesses our church's use of material goods comes away thinking that there is something different -- something out of the ordinary. There is -- it relates to our understanding of restoration and thus, ultimately, to the heart of God.

You see, we teach that as a result of the fall, mankind lost the Christ-like relationship with God which everyone was intended to have. Moreover, love in the family, for instance, conjugal love, was misused because the original participants in that relationship were cut off from union with God. We have a notion of growth similar to that of the Eastern Orthodox Church, e.g., Irenaeus's three stages of growth toward maturation approximate the idea of Divine Principle. Conjugal love without piety and God is not meaningful to us. Because of the fall, such love was based on selfishness and sensuality, not on God. Thus, love within the family has been inadequate. Furthermore, our use of the created order has been centered not on the love of God but on greed. In a sense, then, restoration of the three blessings is the crucial metaphor which organizes Unification society, following the Augustinian notion of tightly ordered loves. God-centered use of creation is absolutely requisite for the restoration of the natural order originally intended by God.

Some of you have asked me about the church's motivation for "catering to intellectuals," and have suggested that this is an abuse of money. Well, this is an accusation which is commonly made and it is the result of a purely external point of view. First of all, when we have these conferences, our members know about them throughout church newspapers, etc., and they feel that this is probably the best use of funds. Recall, if you will, the reference I made earlier to the spirit of a common cause which motivated our effort to raise money for Barrytown. Well, this is the same spirit which permeates all that we do. Every project is undertaken with prayer and sincerity, and our fundraisers, as well as myself, see this conference as a part of our ministry. We are catering to God and a cultural millennium about which we dream, and that is all the catering we ever have done.

I hope that I have provided you all with some notion of the theological justification of our use of money in the church, and the pietism which lies behind it. In a sense, my remarks have been more formal, and I hope that Esteban will provide us with more of a concrete perspective on daily life on the mobile fundraising teams (MFTs).

Esteban Galvan: I have fundraised a great deal since I joined this church. I was on MF T for four years before I came to the seminary. I fundraised for one year, was a captain for two-and-a-half years, was an assistant commander for half a year, and the commander of an education team for one year. Sometimes I held two positions at the same time.

First of all, I want to give you the feeling of what it might be like on a fundraising team. Surely some of you have been approached by a fundraiser? I am going to pray the way a fundraiser might pray to begin a typical day of fundraising.

Most Heavenly Father, I pray that today, Heavenly Father, when I go out, I can really care, have a heart for these people. Heavenly Father, I pray I can really understand the providence here in America, what it means, Heavenly Father, for America, that so many of her values are so far away from you, and the people have too little care for each other. When I go out fundraising, I pray that I can have respect for this money, and for the people who worked so hard to donate this money. I pray that I can respect, and really understand these people. Heavenly Father, I know that money can even be taken away from Satan, and used for a heavenly purpose. I pray that I can have an attitude, so that even when I get persecuted, and rejected, Heavenly Father, I can really understand, and have the heart of acceptance of these people, and then the next time, this person will probably donate to another fundraiser who comes along and I pray, Heavenly Father, that I can keep a good heart, have the heart of your son, Jesus Christ, the same kind of heart that he had. When he came, he lived and he sacrificed for this entire country, this world. I pray that we can unite all people whether they are poor people or rich people. I confess, Heavenly Father, in my heart, that many times when I go into rich communities and rich suburbs, it is really difficult. I want to have a better heart, and confidence. 1 pray that you can work with my captain so he can find a good area. I want to unite with him so that you can speak through him to me. I pray all this in the beloved name of our True Parents. Amen.

Hugh Spurgin: That was authentic.

Esteban Galvan: Yes, something happened to me on MFT. I will never forget MFT. It definitely changed me. The prayer wasn't planned; it wasn't written down.

Anyone who is on MFT changes. A lot of fallen nature is removed. Many people overcome selfishness, a low self-esteem, lack of confidence, lack of religious faith, and a lack of experience of God.

I want to share with you a passage taken from one of our church's books: it is called The Way of Tradition.

Even in impossible situations, Father always... has room to plan, and room to think about the future. That same trait is absolutely needed in you. If anybody is sitting behind a desk trying to figure out how to save America, that will not work.... You have to be out there breathing with them in order to know the situation1. A team consists of eight to ten people. A region may have four or five teams; and the region may cover two states and center on one large city.

In the morning it is very important to wake up with a good attitude and start off the day with a good prayer. It is very helpful to jump up as soon as it is time to get up and have a positive attitude. Everyone shares in the responsibilities of getting ready, cooking breakfast, and cleaning the van. In order to understand what we go through in this part of our movement, I've been trying to give you the feeling of a fundraiser. (laughter) There is no room for Clark Gables; that is, people who are nonchalant about everything. You have to have a lot of zeal, a lot of spirit, or you cannot get everything done.

Before leaving for the area, the captain will meet with everyone to see how they all are. Each team usually also has a team mother. That means that we have two people who represent the masculine and feminine aspects of God, Adam and Eve, true parents, supporting the team. Both should know the spiritual condition of the members. The teams usually consist of both brothers and sisters. We'll sing some songs before we set out. We have holy songs like "Beautiful Morning Sunrise" that express a high spirit. Depending on the team that you are on, you might get into John Denver songs, patriotic songs like "God Bless America," the fighting spirit of "Rocky," and/or sing Christian hymns. We sing all different kinds of spirit-filled songs to make God the center of the team.

While I was in the van, I would keep a "centered" attitude. That means that I would do something to contribute to the atmosphere in the van. The MFT members keep a high spirit so that they can continue to work hard. The reason for that intense dedication is that we want to try to alleviate the suffering of God's heart, saying to God, "God, although mankind has failed you for six thousand years, I am going to promise you that you can trust me to do the best I can, one hundred percent effort today." It grows on you, after a while; you start thinking that way. You develop a close relationship with everyone on the team and communicate in prayer and love each other.

Then we go out into the area. The policy expressed from church headquarters is that we get permission in the area. When I joined the MFT in '74, we were not getting permission. We were being led by the spirit, (laughter) It was exciting. I might be dropped off in a city to fundraise for the day, and I might not know where I was. I would get left in a city and I'd go off somewhere on the sidewalk and pray like you just heard.

If I were the captain, I would pull up to an area and I might say, "Who wants to go here?" I would expect mixed reactions. I'll tell you why. Because the experience of MFT fundraising is challenging, spiritually and physically. There is always much persecution and not everyone has the same motivation in fundraising.

I always did my best by setting a goal. There are two kinds of goals that I would set. There is the spiritual goal and the physical goal. For example, my spiritual goal might be this, "Heavenly Father, I want to love these people. You know that I have a difficult time accepting persecution and having a forgiving heart. So I pray to overcome that problem." An external goal might be, "Heavenly Father, today I pledge two hundred dollars for you." That would be my mind-set for the day: to achieve those goals. Sometimes I would feel that all spirit world heard me when I made my declarations.

When I first came on MFT, I didn't have that kind of conviction. When I heard brothers and sisters pray in unison, it scared me. I had never experienced praying with such conviction and power. During prayer, brothers and sisters would be shedding tears for the people that they were fundraising to. I knew then that my personal quest for a meaningful and religious experience with God had been answered. Until this time my religious background had left me empty. I was to have been ordained a Catholic priest in 1971, but I had never seen a Catholic priest cry with God's heart for an entire city. I really felt that I wanted to have a new kind of determination, a new kind of heart, a new kind of feeling for people. The MFT way of life grew on me after being part of it for four years, but in the beginning I was partially committed and at least open to new experiences of finding love, faith and God.

Believe me, I'm trying to share with you the intensity of a fundraiser's life, so you can appreciate what is going on in one aspect of our movement all across the country. Brothers and sisters are out there fundraising, and it is a life and death matter to them. They never know what they are going to encounter during the day. Many times we find that the Black, hispanic, and the poor white people, whether you are in the ghettos of large cities or in the hollows of West Virginia, all these people are generous and loving. They helped me know myself better. I began to find myself as a missionary. In the early years of MFT, through the excitement and adventure, I experienced that doors were opened to me when 1 would conscientiously speak to God saying, "Please use me as your instrument of goodness and love."

I had a "memorable" experience with U.S. Steel in Pittsburgh, Pennsylvania. They complained and wrote to church headquarters about it back in 1974- What happened was that I saw this hard hat and I thought why not? So I put it on. (laughter) And I went through the whole place, and the results were fantastic, (laughter) I was caught, scolded and corrected. After repenting, I then went to a bat across the street from the factory to fundraise, and one of the foremen who had been instrumental in kicking me out donated twenty dollars, because he believed in our cause. Anyway, further down the street -- you see I didn't know U.S. Steel was such a large organization -- I fundraised in the U.S. Steel cafeteria (laughter). What began with a good intention became a mischievous event in my life as a fundraiser.

Also, in the beginning, to gain spiritual power, I would do forty-hour conditions, and forty-day conditions. Forty is symbolic separation from Satan. The number forty comes from the forty-day fasts of Jesus, John the Baptist and Moses. I still try to get spiritual energy by connecting my daily life with the lives of providentially significant figures committed to God. So I might do a forty-hour condition and stay out all night fundraising. But the condition aspect became too external for me; it became like a gimmick. I was learning that the heart was more significant. Having the right motivation was more important. I felt it was more important to have a good relationship with my captain. I wanted our relationship to be something that could be sanctioned, that could be blessed by God. I experienced my first joy of unity with a central figure while on the MFT. This came after much struggle and testing on both sides.

Later, when I was a fundraising captain (team leader) myself, I also learned and saw many things. I saw that a captain could make or break a person on the team. The people on the team are very influenced by the leadership of their captain. In many ways the captain is a key person to the team's experience of God and success in fundraising. In the beginning, to be very strong with the members was an effective method and brought results. Like some other captains in the early days of MF T life, I found myself telling them to grow, out of my good intentions, but also my ignorance. I judged them more than I loved them. I would also tell them that they had to unite with me. I began by not giving enough of God's heart to my brothers and sisters. But I was at least learning the heart of a father -- I was learning to see the good points of my brothers and sisters before noticing their fallen natures. By growing in this direction, I eventually had many victories in my interpersonal relationships and financial goals.

A commander is responsible for eight to ten captains. He is the one who trains the captains. There is no uniformity about our styles of leadership. One thing that is uniform, however, is the desire to alleviate God's suffering, to love brothers and sisters, and to bring results, internally as well as financially. We have a lot of room for improvement, because I know some people have left our movement due to bad experiences with leadership while fundraising. Our movement is young and many of our captains are very young and lack the experience of understanding people and creating a family feeling, the conscientious application of vision according to Divine Principle. I am grateful to God for giving me so many lessons while on MFT.

I experienced being alone many times on the MFT. I was finding God in a new way. Many times while I was fundraising I would read from the works of Rev. Sun Myung Moon, Richard Wurmbrand, and Og Mandino. I would relate to these people who had personally experienced persecution and forgiveness like Jesus did. I've experienced personal confidence in God's love for rich and middle-class people as well as the poor people. I have passed through three levels: first believing I knew about love; secondly, understanding that I didn't know enough about how to love; and finally, feeling that I could love anybody at the end of my MFT experience. I came away from the MFT with a strong sense of personal worth. Through a hard life of shared sacrifice, I really came to feel that all people are like my flesh and blood brothers and sisters.


Mary Carman Rose: I am sympathetic with everything you have said, but nothing in my background, nothing in my professional work, has prepared me for this understanding. I have gone off on my own tangent to find the truth that you have expressed, and I'm with you one hundred percent.

Thomas McGowan: I wonder if Esteban could just amplify one thing that bothered me a little bit. It was in your prayer when you said that you could take this money away from Satan. What did you mean by that?

Esteban Galvan: Since the fall of man, money isn't always serving its rightful purpose. Money we receive by fundraising is sometimes being used for things that hurt people. So Satan advocates the misuse of money.

Thomas McGowan: I mean, poor people have worked hard, and they are donating money, tight? But you are talking about prostitution and gambling.

Esteban Galvan: Sometimes prostitutes and gamblers donate, too. On poverty -- my background is that of a migrant worker and I have had to ask myself, what am I doing taking money from poor people? My father was working and only getting forty dollars in two weeks to raise a family of eight children. Therefore I really had to search and know that the money we solicited would be used for a good purpose. I'm not saying that people like my father have a satanic purpose in mind for their money. Still, people are giving me the position to use the money they donate for a purpose of building God's kingdom. It is not a black and white thing. Many times when a poor or rich person gave me a donation I have cried afterwards, because I realized how hard they had to work for their money. I feel the sweat and tears behind that dollar, and that money means a lot to them. Also I'm understanding God's spirit that inspires people to give to a religious cause. I know I cannot fundraise on my own powers.

Richard Quebedeaux: The widow's mite.

Rod Sawatsky: I can understand the motivation if you know where it is going, then you can say that person has really donated. But it is only you who knows that. You don't spend time explaining to those who give how the money will be used. How often don't those of us who give money say, "I'm going to give this dollar to get this person off my back"? There is no great sentiment about it.

Steve Post: I think the problem here is one we are going to get to anyway and it has to do with disclosure. Do people really know who they are giving the donation to? I hear all sorts of stories from around the country. This summer in Illinois, I heard some testimonies from some former members of the church who stated that they rarely identified themselves as Unification Church members. The issue of disclosure is probably the most controversial thing among the accusations that come against the church. I personally never fundraised without an identification badge. I always mention the Unification Church, usually I mention Rev. Moon and I always did well.

Mose Durst: I think there are many people who are not mature and who do many things. It can sound picaresque when you get into a factory without identifying yourself, but I don't think it is proper Out church has changed in the last six of seven years, but the policy has always been to clearly identify ourselves and to clearly say what the money is for. Unfortunately, in the early days, like my experience in California before Rev. Moon came to America, members were working and throwing money into a pot and then spending it. Then all of a sudden you have a church structure, and you have buses and vans and accountants. Very few of us were trained to deal with the whole process of receiving and spending money in a formal way. Especially with young people in the early days. Somebody would want to start a sandwich company. He made sandwiches, took them down to the local school corner, sold the sandwiches, took the money, brought it home and threw it into the pot, and everybody used whatever they needed. I have been a professor all my life in the church. At one point before my conversion, I was a Marxist and later I wasn't concerned about getting a tax exemption from my donations to others. I just cashed my check, threw it into the pot and whoever needed money could have it. Later on we needed accountants.

David Simpson: The issue of fundraising, where the money comes from, and where the money goes really bothers me the most. So if I haven't said anything heavy yet, I am about to say something now. I think disclosure is very important, and I want to talk about a different kind of disclosure, which we discussed last summer in the Virgin Islands. Someone specifically asked whether there is an accounting of the financial resources of the Unification Church, as there would be for any other organization that has to give an end-of-the-year accounting. And the answer, as I remember it, was that you could get that information from the IRS. It was, quite frankly, a snotty response; and I didn't appreciate it and have been sitting on it for eight months. Now perhaps we can talk about it a little more.

I feel that it has been done to me again in this presentation. I thought we were going to talk about the issue of money and the concerns that the public and people like myself have serious questions about. Instead, what we got was a soft of personal scenario on two things: a theology about fundraising and a kind of personal witnessing to what it does spiritually. Maybe you can tell the rest of us how much money you raise, where it goes, exactly how it is spent, how the individual fundraising that is done by individual persons on MFT relates to the overall financial resources of the church, how that relates to the corporations that are set up. Kurt and I were talking earlier about a corporation that was set up that got into a commercial business and made a lot of money. A lot of the articles that people like myself have read in the press that are critical of the church always focus on questions, and may raise real criticisms about the whole financial empire of the Unification Church. If you want to talk about changing control of the world and getting into the business of competing with big business, then that would be a good straight answer.

I'm not sure that we are getting a straight answer. I don't know that there is a straight answer, but I am now even more uncomfortable than I was before about what seem to be unanswered questions. I am not interested in going to the IRS to get the answer. I want to get the answer from Unification people, and I want to get it as straight as it can be gotten. Somewhere there has got to be a statement which says this corporation made that much and it cost that much to do that, and this piece of land cost this much and what is being done with it. This is where the income is, and this is what the expenses are. I'm sure that it costs a lot of money to do things like this conference. Somewhere there is a tremendous feeling of uneasiness within myself and a lot of other people about that kind of disclosure. I don't even know if you know, but I think somehow we have got to figure out how we can get to the bottom of that. Do you know where the money went that you raised for four years?

Kurt Johnson: Everything that out department has done is based on our savings as individual people and as a cluster. We don't get funding from the national church. It is a cluster of seventy to eighty people pooling their resources like Dr. Durst said and doing our own thing to make our own financial base, the purpose of which is to fund our nonprofit organizations. We have a profit-making corporation that generates money for our non-profit-making corporations. But that is completely different from the concern of the national MFT.

Steve Post: My experience has been that members of the fundraising teams are well informed on what the church is doing as it tries to establish an ideal world. That is really our purpose. I knew that we were having Science Conferences. 1 knew that we were funding a seminary. I knew all sorts of things. The word was out that we were getting a World Mission Center (the former New Yorker Hotel) and we fundraised for that. There were some national efforts. I know when Barrytown was being purchased, everybody in the movement made some offering. I think, by and large, our members are very well informed. The newspaper, the New Hope News clearly explains most of the general trends within the church, which way the church is going, what it is doing, that sort of thing. There may be an article in the New Hope News that we had this conference. So it is not that as a member out there on the street fundraising, you know exactly where every dime and penny is going. But I think that people are generally well informed about what the church is doing.

Esteban Galvan: I can be sympathetic with your question, because there have been times when I clearly knew and times when I didn't know what the church was doing. I have been a captain and I have dealt with the money. I would count the money at the end of the day. I had a team of eight members who maybe at the end of the day would have $800 gross; but the net might be $600 after personal expenses, after gas, after getting a permit, getting out product. I would have to order flowers from Denver. I might have to pay $300 for, say 1500 of 2000 flowers. I might have to pay for somebody who needed shoes, $20 to $40 for a pair of shoes.

But the reason I explained what I did at the beginning, what you called a testimony, is that I wanted you to feel what brothers and sisters on the MF T are experiencing. Fundraising experiences go beyond the realm of intellectual experience, and the level of sacrifice is very deep. One reason why I fundraised was because I saw that I was changing in my attitude, heart, and confidence. I was pleased because I was doing something of my free will and I was at the same time becoming a different person. I was involved with fundraising because I wanted to develop my faith as a Christian.

Before I joined this church, I was, as I mentioned earlier, working in Chicago as a community organizer, trained by Saul Alinsky's organization, working with people's issues. At one point, a source of funding was a large charity organization and we were being paid to organize troubled situations and keep conflict acute. There were conscientious objectors who were receiving as much as twelve thousand dollars a year who were staging demonstrations the effect of which was to keep Black people out of white communities. But for the church I have been fundraising hundreds of dollars for a better purpose because I can really see that this money is used to move towards a better end and more just society than I have experienced in other action groups and causes.

Judith Simpson: How can you say that we are here promoting real dialogue towards truth? You are building barriers to dialogue. My feeling is that I am "out there." I am being put in the ugly world while you are in here with your particular truth. Real give-and-take dialogue will begin when you start talking about your sense of justice and my sense of justice. We have different views, and you are building walls.

Esteban Galvan: Quite honestly, I feel there is some resistance to understanding the good aspect of fundraising. I sense that some people don't appreciate what is going on behind the scenes as far as fundraising is concerned, from my point of view, or how much good is being done.

Richard Quebedeaux: I am going to conclude. For a year and a half I worked as a consultant to an established mainline denominational agency in this country. I found out some things about how the parishioners' money was spent and what the church told people in the pews about how money was spent. In fact, Doubleday offered me a contract to write a book on the issue, but I decided that I had made so many enemies among my evangelical friends through my other books that I didn't want to lose all my liberal friends too. If any of you would like to ask me the same sorts of questions you ask the Moonies about what that group does with its money and what it tells or doesn't tell its people about where the money is, do so. I'll tell you that the local churches are giving less and less money to the national for very good reasons, because the national group doesn't necessarily hold itself accountable to the givers themselves.

I think we are all guilty of some misuse of money -- whether it is the United Church of Christ, the Billy Graham Association, the Unification Church, the Catholic Church or the Mormon Church, which is a wealthy church in this country, and I think that we all need to confront these things. We do have different ideas about how money should be spent. As a result of Watergate, as a result of the vast amount of money that is going to television evangelists and their ministries, many Americans are concerned. There is very little that riles us up more than money. Yet, I think that what we need to understand is that there are different ways for different people in terms of raising money, in terms of what they use the money for. It is a very complicated issue. We all need to be into the process of wanting to restore the use of money. At least the Unification Church is stating a way that they hope will enable them to restore the world with money. I think that we can all cite specific examples of ways in which money is not being used properly or is not being raised properly, and we should do that. We should respect each other and each other's opinions. We should also let the Unification Church criticize our churches if they feel that the way that out churches are raising money and using it is wrong.


1 The Way of Tradition (New York: Holy Spirit Association for the Unification of World Christianity, 1977), pp. 48, 49. 

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