Early Interaction Between Moonies and MRA

Bio of Kang Sun-ae from FFWPU: Mrs. Kang Sun-ae was born in Seoul in 1915. She graduated from Ewha College in 1937. She lived during a time when the role and value of women were changing in Korea. She had married and had children before she joined our church in 1958, without her husband. This is a testimony that evokes the Korea of a past time, and as such is a study of some of the values and sacrifices that characterized the spirit of the early period of our movement [The following is written by Mrs. Kang on an early experience in the Unification Church]

After the tour, I went back to the headquarters church. I had planned to finally take time to recuperate and begin taking medication, but Mrs. Ji Seng-ryeon came to look for me again. Once again, I had to visit our Gangwon District. We both paid a visit to the governor of Gangwon Province together with Mrs. Choi Jeong-sun. After receiving the governor’s permission to give a lecture to the officers of the Gangwon provincial government, we invited Choi Chang-rim to give the lecture. The lecture received a great review, enabling us to give a lecture to even the public officers working in the city of Chuncheon. On this foundation, our activities developed by the day and we could convey our message to the chairman of the Promotion of Reconstruction Committee,[2] the director of the YMCA, pastors, universities and even broadcasting companies. We even visited the Army Second Corps, but could not meet the commander. So we went all the way to the Counterintelligence Division and asked to talk to the general in charge. An officer reprimanded us saying, “Do you know what this place is?” We had lunch at a cafeteria for army officers. We also talked with the adviser on the troop information and education and the director of a broadcasting station.

Once, a Moral Re-Armament (MRA) movement leader paid a visit to Gangwon and invited religious figures under the name of the provincial governor. I remember being the only woman invited.

After the governor’s skilled greetings and personal introductions, we listened to the motive and purpose of MRA. After the presentation, the governor then said, “I would like to welcome Mrs. Kang, being the only woman here today, to say a few words” and made me stand. I tried to press down my beating heart and thought, “This is the moment I should convey Father’s teachings.” I started by saying, “There cannot be a result without a cause. Hence, we can see a cause through its result.” All the participants on that day, including the governor, appeared quite surprised by my message. Many said they had difficulties comprehending such a highly philosophical lecture.

Since that event, the chairman of the Promotion of Reconstruction Committee always comes to our church and give words of encouragement whenever the community leaders’ meeting was held. The entire Chuncheon area, starting from the governor to those working in the local government felt like members. However, I aimed for more, thinking, “How can I make all the people of Gangwon listen to the lecture?” So, I made another request to Governor Pak. According to him, the Home Affairs director, the Public Affairs chief, and the local section chief had to all agree on my proposal. He suggested that I meet them. I went to their offices at the provincial government building almost every day. With a heart that I had to accomplish this before Father returned to Korea from his world tour, all the prayers and dedications I invested paid off and I ended up persuading all those who opposed us.

One day, a local official, Lee Seok-bong, and I urged the Home Affairs senior director with earnest hearts. He gave in with a smile, saying, “No matter how hard I try, Mrs. Kang’s enthusiasm just outmatches mine.”

The next day, I met the local section chief and he quietly revealed to me about an internal problem and told me to talk with the chief secretary. Soon afterward, I went to the chief secretary. The chief secretary reported the matter to the governor and once he came back, he instantly summoned the Home Affairs director and the local section chief and told them right in front of me, “Why are you opposing what people are doing? Tell everyone that if they don’t do it, it will be the same as committing hara-kiri.” He instructed that an official notice be sent immediately. I met the Public Affairs chief and raised my two hands up saying “I am a Unification Church member” and then put them down. He told me that I looked like an innocent child when I did that. I was certain that our pleas were conveyed to Heaven and that it was God who was helping us.

A few hours after this decision was passed, a dam collapsed, flooding the surrounding area. The flooding caused many problems. However, because the provincial government office had immediately written the official notification, it was conveyed to the church. God’s work and providence could have almost gone up in the air in one second. This enabled the community leaders to act as Victory Over Communism lecturers.

https://familyfedihq.org/2023/02/the-righteous-are-as-bold-as-a-lion-part-5/

How old is the Croat/Serb ethnic feud? Is it purely a product of 20th century conditions or does it predate Yugoslavia?

any investigation into the 'true age' of the serb/croat ethnic feud is going to be complicated by skirmishes between the two predating any notion of them constituting two distinct ethnicities

croatian and serbian nationalism are the degenerate daughters of two separate pan-slavic movements that emerged more-or-less independently from one another, both of them considering the other nation to be part of their own. i mean this quite literally—consider the 18th century ethnographic work croatia rediviva, which grouped serbs with bulgarians, macedonians and thracians under the sobriquet 'red croats'. the serbian equivalent of this kind of pan-nationalism is pejoratively referred to as 'greater serbian chauvinism' nowadays, and it formed the basis for serbian foreign policy toward croatia since the establishment of a sovereign serbia in the first decade of the 19th century until, like, 1995

so, a substantial amount of early conflict between 'croats' and 'serbs' was really ideological conflict between two differing schools of pan-yugoslavism: part of it was a general unwillingness of the two traditions to use names foreign to them (serbs didn't want to call themselves croats; croats didn't want to call themselves serbs), but a lot of it revealed true differences in preference—the degree of loyalty to the habsburg monarchy, for instance, and how exactly should the serbo-croatian literary language look like (eventually resolved through the adoption of standard serbian as the basis for what is today standard croatian)

there's really no date for when did all these incongruities make the friction between the two schools disintegrate into ethnic conflict in the proper sense; one could make the argument they never did (see below). as late as the early 20th century you had things like the 'movement of catholic serbs in dubrovnik' that claimed themselves to be serbs because they were, by all standards, croats, and who worked in tandem with croatian nationalists in the region (until they didn't). much of it boils down to conflict between the orthodox inhabitants of what is today central croatia and the dalmatian hinterland (basically all of whom self-identified as serbs by the 20th century—given that we have records of albanians, aromanians and bulgarians settling in the so-called 'croatian military frontier' alongside serbs proper, it is likely their sympathy for serbian ethnic identity was partially downstream from them being catered to by the serbian orthodox church) and the territorial aspirations of the kingdom of croatia, which lobbied for the annexation of the croatian military frontier and dalmatia into croatia proper

the aforementioned distaste of the serb orthodox for incorporation into croatia boiled down to the preservation of an independent military frontier securing the religious liberty of the region's orthodox, and it giving them the ability to directly arbitrage with vienna. but it should be emphasised there were serbs that supported the territorial aspirations of croatia out of a basic sense of yugoslav solidarity; it took a while for the political loyalties of 'croats' and 'serbs' to truly solidify

anyway. some of the watershed moments in the pre-ww2 history of croat-serb relations were: the slow shift of dalmatian serbs toward political collaboration with italians (who favoured an independent kingdom of dalmatia) over croats (who favoured the kingdom's annexation into croatia); the establishment of the croatian party of rights in 1861, the first party to explicitly argue against the unification of croatia with serbia (though many of its early members never quite claimed croats to be ethnically distinct from serbs); the austrian occupation of bosnia in 1878, lauded by croatia and denounced by serbia (further exacerbated by austria-hungary's annexation of bosnia in 1908); the 1914 anti-serb riots in sarajevo, sparked by the assassination of franz ferdinand; the extremely unclear terms by which croatia was annexed into the kingdom of serbia after the first world war (1918) and dissatisfaction of croat republican parties with the 1921 yugoslav constitution; the partition of yugoslavia into banates in 1929, and the establishment of a semi-autonomous 'banate of croatia' in 1939, by which point serbs and croats behaved functionally if not formally as separate ethnicities

i think one could make the argument the split between croats and serbs was only finalised within the last, like, thirty years, if that. serbian popular consciousness and historiography is still quite on board w the notion croats constitute a branch of the serbian nation, even if serbia as a state no longer formally seeks the annexation of croatia; conversely, denial of a separate serb ethnicity (specifically the idea of serbs as ethnically mixed (derogatory), and us supposedly lacking our own language and tradition of statehood) is still central to croatian national identity. much of it comes down to croatian nationalists being kind of shit at articulating what makes them ethnically distinct from serbs, and serbian nationalists not even trying to imply any ethnic difference between the two (those maps of a 'greater serbia' that excludes the croatian heartland were a last resort proposal, made when the reintegration of all croatia into yugoslavia became a clear impossibility). grim situation all around

Christian Iconography relating to marriage

Icon as Christ as a Bridegroom

Christ the Bridgegroom is symbolic of marriage within the Orthodox Church. The ropes that bind his hand are a universal symbol of marriage within the Orthodox Church, symbolising the unification of the souls under the marriage. The reed, a symbol of humility in relationships, and his crown a symbol of Christ as the head of families and relationships.

Christ as Pantokrator

Christ as Pantokrator is a common wedding gift, symbolising the rule of Christ over relationships

St. Argyre

St. Argyre the New Martyr is the patron saint of marriage, one who was killed in order to respect her marriage vows. She if often called upon to find a spouse, and to strengthen the current relationship.

Priscilla and Aquila

St. Priscilla and St. Aquilla are two married Saints themselves named in the New Testament. St. Aquilla is traditionally listed among the 70 disciples of Christ who lived with St. Paul the Apostle. The two saints are referred to as the patron Saints of Love and Marriage and the strength they gave to the early churches was based on their love for eachother.

Saint Basil the Elder and his wife Saint Emmelia 

St. Basil and St. Emmelia are two Orthodox Christians who greatly influenced Christian history. Of their 9 children, 5 are remembered as Saints, many of them being influential in theology and patristic writings. They are the perfect example of a godly marriage and family.

St. Xenia of St. Petersburg

St. Xenia of St. Petersburg was a Saint who wrote widely on the impacts and theology surrounding marriage, specifically she wrote about equality in marriage. In every marriage the love between spouses is manifested by the mutual offering of emotional and material support of each other. St. Xenia's believes on love are incredibly influential.

SS. Anne and Joachim

Ss. Joachim and Anna serve as a model for marriage, Mary the Mother of God is the fruit of their marriage. They also serve as a great example of a model relationship, with them coping with and dealing with the trials and struggles of infertility.

The Theotokos

In the context of a wedding, the Prescence of the Theotokos serves as a reminder of the importance of marriage union, and the sacred bond between spouses.

Wedding Feast at Cana

The Wedding Feast at Cana is a clear example of a happy wedding, one of praise and celebration that Christ himself was present at. The depth of celebration, praise for the couple but Christ himself too is a perfect example of what a wedding should be.

Iconography of the song of songs

It is much harder to find, and not widespread, but iconography of the Song of Songs is perfect for a wedding, not only symbolising the love between spouses, but the love between mortal and divine.

From the 1960s to late 1980s, the Unification Church was stridently anti-communist. More than 300,000 South Korean troops were sent to support American forces defending South Vietnam and Moon was a vocal supporter of the Vietnam War. His position was fully shared throughout the war by all mainstream Protestant churches in South Korea. At home, critics of the South Korean military deployment risked detention and torture by the KCIA, and massacres by Korean troops in Vietnam were covered up.[...]

Moon also sponsored the 1970 Tokyo meeting of the World Anti-Communist League, with which the IFVOC and Shokyo Rengo were affiliated. The WACL grew out of the Asian People’s Anti-Communist League, formed in 1954, at the request of South Korea’s Rhee Syngman and Taiwan’s Chiang Kai-shek, to fight communism in Asia after the end of the Korean War. The WACL, established in Taiwan in 1966, expanded the scope of anti-communist activity onto a global stage. In the 1970s, the European division of WACL became notorious for a large influx of fascist groups, especially after British white supremacist Roger Pearson took over as WACL chairman in 1978. Geoffrey Stewart-Smith, who headed the League’s British chapter, resigned in protest, describing the WACL as “largely a collection of Nazis, Fascists, anti-Semites, sellers of forgeries, vicious racialists, and corrupt self-seekers.”

Unification Church expansion in the United States began after Moon moved there with his rapidly growing family in the early 1970s, settling in a sprawling country estate in Tarrytown, in the Hudson Valley outside New York City. His religion appealed to young people seeking a communal ethos but turned off by the drugs and free love of the hippie counterculture. Converts hawked flowers and candles at airports and street corners, and with money also pouring in from Japan, the Unification Church bought the New Yorker Hotel in Manhattan, a seafood operation said to supply half of the sushi sold in the United States, a cable TV network, a recording studio, and a shipbuilding firm.[...]

When Maj. Gen. John Singlaub, chief of staff of U.S. forces in Korea, and a former field officer of the CIA, criticised the troop drawdown [from Korea] in an interview with the Washington Post, he was relieved from duty and later resigned from the military. In 1981, Singlaub founded the U.S. chapter of the WACL, the United States Council for World Freedom.

Hey pointy hat

Trick🙀 or treat🍭

Hi there, thanks! [Had to work to figure out what this was let me tell ya...]

The generous Magi that I am, I'll keep this a Treat!

So... here's some Worldbuilding;

Author's Post-Writing Notes: To the shock of no one, this piece has gotten a helluva lot longer than I'd originally planned. Honestly, it might've worked as a good Worldbuilding Wednesday post, but oh well. Tagging @athenswrites @hessdalen-globe @caxycreations @theprissythumbelina @thatndginger @imslowlydisintegrating

L'Eglise: The Gollandiac Faithful

Early History

Long before Republic, Empire, or imperial dream, the far flung "Gollandiac" peoples were tied together by their common faith more than anything. Religion, like politics, was in those bygone times a highly localised affair, reliant on what pieces of scripture village or town churches possessed from the holy texts of "Premier Monde".

The Social Institution

As the decades and centuries rolled on, these disjointed and fiercely independent enclaves grew larger, and the role of organised faith grew with them. Not merely places of worship, a community's 'Church' functioned as arbitrators in disputes, keepers of the peace, and often managed pieces of local infrastructure. In a time when the rule of states and kings was weak everywhere beyond sight of their palaces, the church stepped in to provide stability and authority in manner that the ordinary Gollandiac could see and feel in their day to day lives.

The Estates

In the process, the various village and provincial clergy would amass for their parishes great wealth, privilege, and influence. They often side-stepped political regimes and governance to deal directly with their fellow holy men, and indeed many grew to see political authority as simply an obstruction. A parallel economy and system of politics came to be which ingrained itself into the fabric of Gollandiac society deeper than any of its petty kingdoms of the time could, and sovereigns and statesmen knew that they ruled with the consent of their bodies of churches, and would surely fall if they lost it.

To many within it, this arrangement was deemed tolerable, and the Church was often thought of as a steady and calming hand which acted to cool the tempers and avarice of dynastic rulers or other centers of power. While the balance of power would last for centuries, its fall would see the rise of the Goilac Empire, and the unification of the Gollandiac peoples under one King, and one chosen Church.

The Schism

The first cracks in the old ways came with the rise of industry, commerce, and foreign influence into the largely agrarian society of the land. These influences brought about the single greatest movement of humanity Gollandians had ever seen, away from the pastoral country and towards those handful of might cities who sat on the lands natural bounty in coal and iron, or with coastal access to plentiful foreign markets. This period was known to the United Commonwealth as its 8th decade from the signing of its Charter, and the polity's victory over the Fuhrati Empire sent shockwaves across the 12 Worlds. ******

With their flocks much diminished, so went much of the power of those Churches with more agrarian domains. Those in urban centres, on the other hand, were quick to adapt and seize the chance to entrench their influence in this new order, swapping their holdings in farmland or vineyards for foundries, mills, and shipyards. Their wealth and sheer hold on public life would make these institutions key players in the political game to come.

L'Eglise Et L'Etat

While Gollandia had often seen sharp competition between the organs of Church and State, a small handful of shrewd actors in the region's history had at various points seized on the potential offered by mutual collaboration. Of these, Antoine d'Porlanger, scion of the House of Porlanger and ruler of the rapidly industrialising Duchy of Goilac, would be remembered as the most fiercely successful in wielding the tools of faith and state to unite the squabbling continent under his crown.

His house had long fostered amicable relations with the various clergy leadership within their holdings, but Antoine would take a more involved approach than his predecessors. The same political mind that had undone half a dozen plots against his ascension applied itself to the subordination of these holy men to Ducal rule. One the one Antoine used subtle pressure and backroom negotiations to topple those cardinals who undermined his expanding government, while through gifts of wealth and offices of state he won over enough supporters to shore up his internal legitimacy. After all, those were days when the only regular news that rural townsfolk often received from the happenings in the city came from their local priests and word of mouth.

Crusade Royale

With his internal position secure, Antoine turned beyond his Duchy's borders. A self declared believer in the dream of a common and singular Gollandiac people, he was pragmatic enough to know that it would be an uphill struggle against entrenched institutions who abhorred the idea of surrendering their positions and power.

The Duke first sought to win hearts and minds across the Gollandiac lands, especially leveraging his credibility amongst the body faithful. Aside from their organisational independence, it was not uncommon for different church establishments to maintain their own dogma and tenets around the faith. Antoine believed a unified people would need a common nucleus around which an identity could be forged, and a common scripture would serve that purpose well. His sponsorship of various religious schools across the land, operated by his own Duchy's clergy and according to its rulings. Opposition was, subtly but firmly, discouraged. The conflagration that burned down the mountaintop monastery of Courvey Abbey is considered one example, or to the clergy of the time a singularly unfortunate act of God.

The Century Long Trapeze

The Goilac Church would play an integral role in Antoine's quest for holy and national unification, and in that programme's continuation under his successors. That history, however, must wait for another time.

After the consolidation of the Gollandiac peoples under the rule of Goilac, its Church could rest comfortable in its position as a vital arm of the Empire's governance. As the Empire grew to extend its reach beyond the Gollandiac peoples to conquests of others, its clergy would remain a vital connection between the state and its masses.

This privileged arrangement would last for almost a century, but it would not do so unchallenged. The rising institutions of the Empire's bureaucracy would be its first challenger, who preached a more secular approach to statesmanship. More would come. The fabric of Gollandiac society had already changed greatly once so long ago, then in a way that set it on the path of unity and conquest. The second great wave of change and upheaval would take a very different form, where

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On Terra-Primo Artefacts

One notable item in the Goilac Church is the sacred text known as The True Book, or "Le Vrai Livre". The manuscript is estimated to be at least six centuries old, more ancient than any record of history on the continent and the oldest known bible in the 12 Words. Found on the grounds of the original Mortray Abbey, the text remains the Churches most prized possession, guarded under lock and key in the archives of the rebuilt monastery. With the scripture's age and its consistency with many texts on other Worlds, many content that it is in fact an original, Old World book, making it a major piece of evidence for subscribers to that theory.

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CIA, Moonies Cooperate in Sandinista War

▲ Contras in Nicaragua

Washington Post page E-15 (and Indiana Gazette)

August 16, 1984 by Jack Anderson

In the Central American hinterlands, it is sometimes difficult to distinguish CIA operatives from the Rev. Sun Myung Moon’s disciples. They appear to be working in harness against the communist-tainted Sandinista regime in Nicaragua.

This troubles at least one Pentagon analyst, now stationed in Korea, who has warned the White House that the CIA-Moonie connection could cause possible political damage to President Reagan’s re-election campaign.

The analyst’s unofficial memo, “Potential Problems,” has been slipped to my associate Donald Goldberg.

“Current Moonie involvement with government officials, contractors and grantees [in Central America] could create a major scandal,” the memo warns. “If their activities and role become public knowledge, it will unite both the left and the right in attacking the administration.”

The memo continues: “If efforts are not taken to stop their growing influence and weed out current Moonie involvement in government, the president stands a good chance of being portrayed in the media as a poor, naive incompetent who is strong on ideology and weak on common sense. …

“The likelihood of a reporter or a Democratic staff member piecing the total picture together is too great to be neglected. Any thought that this festering problem will go away if ignored is foolish.”

The “total picture” of Moon’s activities in Latin America is not clear. But there is no doubt that the Korean messiah – now in prison for income tax evasion [and document forgery and perjury] – has established a solid presence in the region, with ties to right-wing groups and U.S.-supported guerrillas.

My associate John Lee Anderson reports from Central America that CAUSA international, Moon’s political front, has representatives working in programs that help the CIA in its “contra” war against the Sandinista government.

CAUSA maintains a publicity office in Tegucigalpa, the Honduran capital, but its principal activities are in the field. CAUSA provides cash and other aid to Honduran-based Nicaraguan contras and Honduran right-wing political groups. Many anti-Sandinista guerrillas wear red CAUSA T-shirts with a map of the world on them.

But CAUSA and its affiliate, the Refugee Relief Freedom Foundation, provide more than T-shirts to rebel groups. They also funnel supplies to refugee families in and near contra camps and pay for trips by rebel leaders to the United States.

One contra leader, Fernando “El Negro” Chamorro, told my associate that as early as 1981, CAUSA representatives sent him on an all-expenses paid trip to the United States to try to unify the Nicaraguan exile groups.

The airlift of supplies to the rebels by Moon’s Unification Church has escalated since congress cut off CIA funding for the contras. The administration has been attempting to “privatize” its war against the Sandinistas and is apparently willing to work with Moon’s people.

Footnote: A Unification Church official denied that the church is engaged in any but religious activities in Central America.

––––––––––––––––––––––––

“The UC is truly anti-Christian” and produces “a species of material and spiritual slavery.” Catholic Bishops in Honduras

Jorge Guldenzoph, deeply involved with CAUSA and Sun Myung Moon’s Unification Church, given 10 years in jail for torturing

The Unification Church and the KCIA – ‘Privatizing’ covert action: the case of the UC

Sun Myung Moon organization activities in Central & South America

Introduction

‘Illegal Aliens Joining Moonies’ – The Pittsburg Press

Moon’s ‘Cause’ Takes Aim At Communism in the Americas – Washington Post

Moon in Latin America: Building the Bases of a World Organisation – Guardian

Guatemala

Nicaragua

Honduras

Costa Rica

Bolivia

Uruguay

Paraguay

Brazil

Brian Boru “Ireland’s Greatest King”

Brian Boru was an Irish king who lived from 941 to 1014. He is widely regarded as one of the most significant figures in medieval Irish history and is remembered for his leadership and military prowess in unifying a number of warring factions in Ireland and achieving a brief period of peace known as the “Golden Age”. His life and legacy have been the subject of much academic research and debate, with historians differing on many points regarding Boru’s life, achievements, and impact on early medieval Ireland. This paper will provide an overview of Brian Boru's life story, his major accomplishments, and how his legacy has been interpreted throughout history.

​​Brian Boru was born in 941 at Killaloe, County Clare in what is now modern day Ireland. He was of Dalcassian origin, descended from Conmhaícne Mara (the Clann Cian), a branch of the Uí Néill dynasty that ruled over much of northern Ireland during this period. From an early age he was groomed to be a leader within the Dalcassian confederation by his father Cennétig mac Lorcáin , who had become King of Thomond (modern day Munster) at a young age himself.

​​Boru's rise to power began with his appointment as chief councillor for Máel Sechnaill II mac Domnaill , High King of Ireland from 980-1002. During this period he gained control over much of Munster through military campaigns against rival clans and eventually became its king; he also gained influence over Leinster which enabled him to consolidate more power through political alliances. His rise to become High King began when Máel Sechnaill abdicated in 1002 upon having defeated several Viking invaders in battle; Brian was appointed High King soon after by the other Irish rulers.

​​

Boru's reign as High King proved to be hugely successful for the people of Ireland; he managed to bring a period of relative peace between various warring factions throughout the country, earning him great respect amongst all those living there at the time. In addition to this, Brian also promoted Christianity; according to chroniclers such as Marianus Scotus , he built churches throughout Munster and had relics from Rome brought back to Armagh . Moreover, he worked hard to ensure that justice prevailed throughout his kingdom: according to historical records he held court hearings every two weeks where grievances could be heard without fear or favouritism .

​​However, not all aspects of Brian’s rule were seen positively; some historians have criticised him for being overly authoritarian in dealings with other Irish rulers who opposed him. Nonetheless it cannot be denied that Boru put forward ambitious plans for creating a united Ireland under one ruler which unsettled many experienced political leaders .

​​Ultimately Brian's reign ended with his death on Good Friday 1014 at Clontarf where he led an army against forces led by Sweyn Forkbeard , King of Denmark ; despite defeating many opposing forces it is believed that Boru died after being attacked by a group while praying near his tent during battle . Although it can be argued that Brian failed to achieve lasting peace in Ireland due to subsequent warfare after his death it cannot be denied that he made significant advances towards unity during his lifetime .

​​​In conclusion Brian Boru has gone down in history as one of the most important figures in medieval Irish history; often seen as a heroic figure whose strong leadership qualities allowed him brief periods peace for those living within its borders . He is remembered for numerous achievements including consolidating power across various regions , promoting Christianity throughout Munster , enacting justice without fear or favouritism , and attempting unifying politics which set foundations for future generations . As such it could be argued that despite not achieving long lasting unification during his lifetime there are numerous aspects regarding Brian's rule which continue impacting upon modern day Ireland today both politically and culturally .

​​References:

​​​​1. Duffy S., 1993 The World Of The Gallowglass: Kings, Warlords And Warriors In Early Ireland 1250 - 1600 Dublin: Four Courts Press pp 24-25

​​​2. Byrne FJ., 1973 Ages Of Invasions In Early Medieval History Dublin: Maunsel & Co Ltd pp 79-84

​​3. O Corrain D., 2000 A New History Of Ireland Volume I Oxford University Press pp 144-151

​​4. Edwards NF., 2011 A Military History Of Medieval Ireland Edinburgh University Press pp 175-180

​​​​5. Ó Corráin D., 1972 Prehistoric And Early Christian Ireland London: Thames & Hudson Ltd pp 26-31

What would you say are the main differences in terms of belief between the Protestant, Orthodox, and Catholic branches of Christianity? (asking as a complete noob more or less)

Differences are immense – not only in terms of belief, but also in practice (from the moment you step into a church to how you practice faith). Yet, differences are also irrelevant. Not because of the intensive oeconumenical dialogue of the past decade (which is about acceptance, not unification), but because it is about what speaks to you, specifically.

I cannot possibly summarise here the history and the differences. If it’s something of interest (especially from a historical and theoretical point of view), there’s a lot to read I could recommend. (Except on the Orthodox Church, as that’s a whole other topic and I’m not well-versed in it). As a general introduction to the main differences between Protestantism and Catholicism, the concepts of ‘sola fide’, ‘sola scriptura’, and ‘sola gratia’ serve as the pillars – perhaps a good starting point would be one of the early works of Luther, such as The Freedom of a Christian.

Speculation about the identity of this "certain organization" is currently centered around The Unification Church. The Family Federation for World Peace and Unification—formerly known as the Unification Church but perhaps best known as the church that "The Moonies" belong to—was founded by the Reverend Sun Myung Moon in 1954. Although known primarily in the West for its mass weddings (and its ownership of The Washington Times), its Japanese branch has been identified as part of "the grassroots conservative movement in Japan." More to the point, some have noted that "Abe’s grandfather had played a major role in establishing the early Unification Church in Japan," and Abe himself reportedly sent a congratulatory telegram to a "front group" for the church back in 2006, an act which generated some controversy at the time.

この「ある組織」の正体については、現在、統一教会が中心となって憶測が飛び交っている。世界平和統一家庭連合（旧称：統一教会）は、1954年に孫文師によって設立された教会で、「ムーニー」が所属する教会として知られている。欧米では主に集団結婚式で知られているが（ワシントン・タイムズ紙も所有）、日本支部は「日本の草の根保守運動」の一翼を担っているとされる。さらに言えば、「安倍首相の祖父が初期の統一教会の設立に大きな役割を果たした」という指摘もあり、安倍首相自身も2006年に統一教会の「フロントグループ」に祝電を送り、当時は物議を醸したことが伝えられている。

Another organization that comes up in association with Abe (and with the Unification Church) is Nippon Kaigi. Described as the "largest and most powerful conservative right-wing organization", Nippon Kaigi (the "Japan Conference") was established in 1997 as a result of a combination of two previous Japanese political groups. It pushes a wish list of Japanese nationalist agenda items—the restoration of the Japanese Imperial family as head of state, the restoration of the Japanese military, constitutional changes and education reforms—that only the hard-of-thinking will fail to notice coincide with Abe's political agenda. This is no coincidence; Abe served as a "special advisor" to the group's parliamentary league.

安倍首相と関連する（統一教会と関連する）もう一つの組織は、日本会議である。最大かつ最も強力な保守右翼団体」と称される日本会議は、1997年に日本の2つの政治団体が合体して設立された。日本会議は、国家元首としての皇室の復活、軍隊の復活、憲法改正、教育改革など、日本のナショナリストが望むアジェンダを押し出しているが、頭の弱い人だけが安倍首相の政治アジェンダと一致することに気づかないだろう。これは偶然の一致ではなく、安倍は同グループの議員連盟の「特別顧問」を務めていた。

https://corbettreport.substack.com/p/the-abe-assassination?s=r&utm_campaign=post&utm_medium=web&utm_source=direct

Leroy Eldridge Cleaver (August 31, 1935 – May 1, 1998) was a writer and political activist who became an early leader of the Black Panther Party. He was born in Wabbaseka, Arkansas. As a child, he moved with his large family to Phoenix and then to Los Angeles. He was the son of Leroy Cleaver and Thelma Hattie Robinson. He had four siblings. He was involved in petty crime and spent time in youth detention centers. At the age of 18, he was convicted of a felony drug charge (marijuana) and sent to the adult prison at Soledad. In 1958, he was convicted of rape and assault with intent to murder and served time in Folsom and San Quentin prisons. While in prison, he was given a copy of The Communist Manifesto. He was released on parole on December 12, 1966, with a discharge date of March 20, 1971. In 1968 he was arrested for violation of parole by association with the individual(s) of bad reputation, and control and possession of firearms. He petitioned for habeas corpus to the Solano County Court and was granted it along with a release of a $50,000 bail. He wrote Soul on Ice, a collection of essays that, at the time of its publication, was praised by The New York Times Book Review as "brilliant and revealing". He went on to become a prominent member of the Black Panthers, having the titles Minister of Information and Head of the International Section of the Panthers, while a fugitive from the US criminal justice system in Cuba and Algeria. He became a fugitive after leading an ambush of Oakland police officers, during which two officers were wounded. He was wounded during the ambush and Black Panther member Bobby Hutton was killed. As editor of the official Panthers' newspaper, The Black Panther, his influence on the direction of the Party was rivaled only by founders Huey P. Newton and Bobby Seale. After spending seven years in exile in Cuba, Algeria, and France, he returned to the US in 1975, where he became involved in various religious groups (Unification Church and CARP) before joining the Church of Jesus Christ of Latter-day Saints, as well as becoming a conservative republican, appearing at Republican events. #africanhistory365 #africanexcellence https://www.instagram.com/p/Ch6_qVxO-ThtX_w1OLED0RGv4dsTOo47-33mo80/?igshid=NGJjMDIxMWI=

On Moon’s Relationships with the Choi Family

Excerpts from The Choi Family Entanglements, recently updated on May 13, 2023

▲ Pictured: These are the only known photos of Choi Seon-gil (also written as Sun-kil Choi) and Sun Myung Moon together. They were taken around early 1955 by Eu Hyo-min, probably in Seoul. He explained that Choi had challenged her husband when she caught him having sex with two women.

From a Japanese article: “It is complicated. This is the part that has been erased from the history of the Unification Church.

Sun Myung Moon’s first wife was Choi Seon-gil LINK

She was the niece of Choi Seong-mo (see obituary below)

Choi Seon-gil’s uncle was Choi Seong-mo

He was the brother of Choi Seon-gil’s father.

Choi Seong-mo’s wife was Lee Duk-sam. [He married Lee when he was 29. Lee left Choi to follow Sun Myung Moon.]

Choi Seong-mo’s eldest daughter: Choi Soon-shil [She arrested for group sex in Moon’s church in July 1955.] LINK

Choi Seong-mo’s second daughter: Choi Soon-wha LINK [She is the mother of Sam Park, born in 1966, fathered by Sun Myung Moon.]

Choi Seong-mo’s eldest son: Choi Soon-yeong LINK [He inherited the chaebol/business]

Choi Seong-mo’s second son: Choi Soon-kwang

Choi Seong-mo’s third son: Choi Soon-kil

I can understand the feelings of Mr. Choi Seong-mo, who was the husband of Mrs. Lee Duk-sam. He pushed the police to investigate Teacher Moon, and he wanted to beat the Unification Church. At first I thought Mr. Choi Seong-mo hated Teacher Moon because Moon married Choi Seon-gil, who was Mr. Choi’s niece. But apparently he was indignant about the relationship between his wife and Teacher Moon. That is why he called Teacher Moon ‘the devil’.

It’s become a mess.”

[One of the sons, either Soon-kwang or Soon-kil, was active against Sun Myung Moon, but was heavily persecuted by the organization.]

▲ Pictured: Oh Yeong-choon is standing on the right, next to Hak Ja Han and her mother Hong Soon-ae. Oh was involved in the selection of Hak Jan Han as the wife of Sun Myung Moon. This photograph was taken at around the time of that selection. Oh raised money to get Moon out of jail in 1955, following the Ewha Womans University sex scandal. LINK

Oh Yeong-choon witnessed to Lee Duk-sam in Busan. After Lee Duk-sam joined, she brought her two daughters, Choi Soon-shil and Choi Soon-wha, into the UC. Choi Soon-yeong who was younger resisted recuitment, even though he was under pressure from his mother to join. Moon took the daughters to Seoul to be with him in the fall of 1953. It has been reported that he “restored” the two of them in a small hotel near the Seoul train station. Soon-shil went to Yonsei University and Soon-wha to Ewha Womans University. In 1964 Soon-wha traveled to Washington, DC, to go to university there. She wanted to get away from Moon. In 1965, during his first world tour, Moon spent three months in DC having sex with Soon-wha, aka Annie. He did not leave the US until he knew she was pregnant. Sam Park was born on January 28, 1966.

▲ Pictured: Sam Park is sitting next to Hak Ja Han. Sam was hidden in Bo Hi Pak’s family and did not discover who his biological parents were until he was 12 or 13. 

Related links below

The Choi family’s entanglements with Moon

Sam Park’s story - Sam Park’s 2014 testimony video and transcript - Sam Park: In response to the feedback I have received

Moon’s first wife, Choi Seon-gil, and Kim Deok-jin interviewed

Sam Park’s Uncle, Soon-yong Choi: “My family has been the prey of the Unification Church.”

Sun Myung Moon’s second wife – Kim Chong-hwa in Pyongyang

Kim Myung-hee, the third wife of Sun Myung Moon

The lie that Kim Myung-hee was raped in Japan

Sun Myung Moon’s fourth wife, Won-pok Choi

Sun Myung Moon’s fifth wife, Hak Ja Han

The Fall of The House of Moon – New Republic

Meet the Love Child Rev. Sun Myung Moon Desperately Tried To Hide – Mother Jones

The six ‘wives’ of Sun Myung Moon

THE DESCRIPTION OF SAINT GREGORY OF NAREK Feast Day: February 27

In the year 451, the Armenian Church separated from the Church of Rome over disagreements on doctrine from the Council of Chalcedon. Though the Armenian Church remained an apostolic Church, being founded by the Apostles, it became separated from the pope. Its Sacraments and life of prayer continued, but the division also continued. In recent decades, greater attempts at unification have been made, and this saint is the most recent attempt by the Roman Church to more fully unite with the Eastern Church of Armenia.

By the tenth century, the Kingdom of Armenia was celebrated for its faith, many churches, literature, art, and architecture. It was a relatively peaceful time. In the year 951, a boy named Gregory was born near Lake Van, the largest lake in the Kingdom of Armenia, modern-day Turkey. His mother died when he was young. His father was the ruling prince of the Andzevatsiq province and also an Armenian bishop and scholar. His father was vocally supportive of some of the teachings of the Council of Chalcedon and believed that the head of the Armenian Church, called the Catholicos, enjoyed only the rank of bishop. This did not sit well with the Catholicos, who later excommunicated Gregory’s father from the Armenian Church.

After their mother's death, Gregory and his older brother were sent to live at the Monastery of Narek, under the guardianship of their maternal great-uncle Abbot Anania, the monastery’s founder. At about the age of twenty-six, Gregory was ordained a priest for the monastery and remained there for the rest of his life, teaching theology in the monastery’s school.

The loss of his mother early in life led Gregory to a deep devotion to our Blessed Mother. He would later write: "This spiritual, heavenly mother of light cared for me as a son more than an earthly, breathing, physical mother could."

Shortly after his ordination to the priesthood, Gregory wrote a commentary on the Song of Songs. He also wrote commentary on the Book of Job, numerous chants, homilies, and speeches that sang the praises of holy men. Toward the end of his life, he wrote his most famous work, The Book of Lamentations, or, as it is commonly known today, The Book of Narek.

Gregory's father had taught him to remain in a state of continuous dialogue with God, ever attentive to His divine presence. The Book of Narek seems to flow from Gregory's ongoing dialogue. The book is a compilation of ninety-five prayers.

Each prayer begins with the phrase: "Speaking with God from the depths of the heart."

The prayers then go on to express the deepest love of God by a soul that seems troubled, and even tormented at times. The torment, however, is not despair, but an interior expression of hope from a soul who is in touch with his fallen humanity and sin, while at the same time keenly aware of God's mercy. His prayers reflect the psalms and are similar to Saint Augustine's Confessions.

Gregory states that these prayers were written 'by the finger of God' and that Gregory saw God, as he says, 'with my own eyes'. In one of the final prayers, Gregory states, 'although I shall die in the way of all mortals, may I be deemed to live through the continued existence of this book…This book will cry out in my place, with my voice, as if it were me'.

He believed his book was written not only for himself, his monks, or the Armenian people, but for all people, for the entire world.

Less than a century after Gregory's death, the Kingdom of Armenia was invaded by the Byzantines, then by the Turks.

In the centuries that followed, these once-flourishing people suffered greatly under foreign domination. This suffering culminated in the twentieth century during the Armenian genocide when the Turks murdered an estimated 1–1.8 million Armenians.

Throughout those centuries of great suffering and oppression, Gregory's book of prayers became the daily prayers of the Armenian people. Everyone had a printed copy; many people even slept with a copy under their pillow.

In 2015, when the pope declared Gregory a Doctor of the Church, and in 2021 when Saint Gregory was placed on the liturgical calendar for the Roman Church, his book of prayers suddenly became prayers for the entire world. They are prayers that need to be prayed by all people today so that the world will humble itself before God and become acutely aware of its sin and need for God's mercy.

Events 2.13 (before 1940)

962 – Emperor Otto I and Pope John XII co-sign the Diploma Ottonianum, recognizing John as ruler of Rome. 1258 – Siege of Baghdad: Hulegu Khan, a prince of the Mongol Empire, orders his army to sack and plunder the city of Baghdad, which they had just captured. 1322 – The central tower of Ely Cathedral falls on the night of 12th–13th. 1462 – The Treaty of Westminster is finalised between Edward IV of England and the Scottish Lord of the Isles. 1503 – Challenge of Barletta: Tournament between 13 Italian and 13 French knights near Barletta. 1542 – Catherine Howard, the fifth wife of Henry VIII of England, is executed for adultery. 1633 – Galileo Galilei arrives in Rome for his trial before the Inquisition. 1642 – The Clergy Act becomes law, excluding bishops of the Church of England from serving in the House of Lords. 1660 – With the accession of young Charles XI of Sweden, his regents begin negotiations to end the Second Northern War. 1689 – William and Mary are proclaimed co-rulers of England. 1692 – Massacre of Glencoe: Almost 80 Macdonalds at Glen Coe, Scotland are killed early in the morning for not promptly pledging allegiance to the new king, William of Orange. 1726 – Parliament of Negrete between Mapuche and Spanish authorities in Chile bring an end to the Mapuche uprising of 1723–26. 1755 – Treaty of Giyanti signed by VOC, Pakubuwono III and Prince Mangkubumi. The treaty divides the Javanese kingdom of Mataram into two: Sunanate of Surakarta and Sultanate of Yogyakarta. 1849 – The delegation headed by Metropolitan bishop Andrei Șaguna hands out to the Emperor Franz Joseph I of Austria the General Petition of Romanian leaders in Transylvania, Banat and Bukovina, which demands that the Romanian nation be recognized. 1861 – Italian unification: The Siege of Gaeta ends with the capitulation of the defending fortress, effectively bringing an end of the Kingdom of the Two Sicilies. 1867 – Work begins on the covering of the Senne, burying Brussels's primary river and creating the modern central boulevards. 1880 – Thomas Edison observes Thermionic emission. 1913 – The 13th Dalai Lama proclaims Tibetan independence following a period of domination by Manchu Qing dynasty and initiated a period of almost four decades of independence. 1914 – Copyright: In New York City the American Society of Composers, Authors and Publishers is established to protect the copyrighted musical compositions of its members. 1920 – The Negro National League is formed. 1931 – The British Raj completes its transfer from Calcutta to New Delhi. 1935 – A jury in Flemington, New Jersey finds Bruno Hauptmann guilty of the 1932 kidnapping and murder of the Lindbergh baby, the son of Charles Lindbergh.

Although Japan has no nationwide election scheduled for 2024, the temperature in domestic politics is running high. Until a few weeks ago, the big question in the Japanese political scene was whether Prime Minister Fumio Kishida would be able to boost public support enough to wield the ultimate lever in his toolbox: calling a snap election at a time of his choosing, to maximize his party’s chances at the polls. That option now seems more remote after recent developments have continued to suppress his cabinet’s approval ratings.

Instead, the core questions in the national conversation are more primordial: Can Kishida’s party, the dominant Liberal Democratic Party (LDP), finally eschew the factional politics that have long set the tone of intraparty dynamics? Can the LDP deliver on an agenda of political reform—something it has historically struggled to achieve—to restore public confidence?

At stake is the survival of Kishida’s premiership, with party president elections this fall. This is further complicated by the disarray of Japan’s factional system that has structured competition within the ruling party for decades and the prospect of domestic issues distracting from Japan’s proactive foreign policy agenda.

Kishida’s tenure rocked by political scandals

Successors to Shinzo Abe, Japan’s longest-serving prime minister, have always had big shoes to fill. Their success is measured by their ability to drum up public support that can win the party elections and secure enough political capital to implement ambitious national and foreign policies. Although Kishida clinched solid wins for his coalition ticket (with the lay-Buddhist party Komeito) in the lower and upper house elections in 2021 and 2022, his track record on foreign policy is stronger than his domestic performance. Joining the international coalition to support Ukraine; adopting the first-of-its-kind economic security promotion law; revising Japan’s three strategic security documents, which included a pledge to boost defense expenditures; hosting a successful G7 summit; and improving historically frayed relations with South Korea to advance unprecedented trilateral cooperation with the United States are all feathers in Kishida’s cap.

Kishida’s foreign policy activism, however, has not elicited a domestic political upswing. The Japanese public remains unconvinced about Kishida’s promise to bring forth a “New Capitalism” that balances growth and distribution at a time when inflation and yen depreciation squeeze citizens’ wallets.

Political drama has also rocked the Kishida administration. Only one year into Kishida’s tenure, the country was shaken by Abe’s murder on July 8, 2022. As the assassin’s motives came into view—blaming Abe for LDP politicians’ ties to the Unification Church that had exploited his family—a broader scandal ensued. Kishida responded with measures to cut party members’ ties to the Unification Church, offer legal redress to its victims, and petition the courts to strip its religious corporation status to end its tax privileges. This, however, did not improve the cabinet’s approval rates, which have stayed below 30 percent since October 2023 and now sit at a perilous 23 percent.

Moreover, a scandal over the LDP’s use of slush funds has undermined public trust and put control over the party in question. The timing could not be worse for Kishida, as indicators showing Japan may be leaving behind the era of deflation (more robust wage increases, price increases in services, and hints from the Bank of Japan’s governor that an exit from negative interest rates is on the horizon) are overshadowed by the unfolding political drama.

In late 2023 and early 2024, revelations about the failure of some LDP factions to properly disclose over $6 million in revenue from fundraising parties and kickbacks to party members began trickling in. Now, four of the main six factions have been dissolved after being found to carry out such practices, including the Kishida faction. Prosecutors have charged several lawmakers, secretaries, and accountants for their involvement in slush funds, but no major senior political figure to date.

Last December, Kishida asked for the resignation of his own chief cabinet secretary, three cabinet ministers, and several senior party officials given their past roles in the management of the implicated factions. With no signs of the scandal abating, the prime minister announced the creation of an internal Political Reform Taskforce to address broader issues of transparency, accountability, and party governance.

The factions’ future

By mid-January 2024, a clear focal point had emerged: the factions’ future. Japan’s post-World War II electoral system—with multi-member electoral districts—pitted fellow LDP politicians against each other at election time. This made for intense intraparty competition that was managed through factions. Membership in a faction was essential for LDP politicians to secure party nomination and run in an electoral district, fund their campaign and provide constituent services, and obtain backing for promotion to senior positions in the party and government. Fierce factional competition also meant that the greatest peril to the LDP’s continued hold on power was defection from a major faction. This lesson was bitterly learned in 1993 when the Ozawa grouping bolted and brought about the LDP’s fall from power (albeit briefly).

The electoral system adopted in 1994 created a hybrid system of single-member districts and proportional representation regional blocks. Together with tightened political funding rules in 1994, these reforms weakened but did not eliminate the factions. The factions lost their hold on the electoral district nomination process, but they continued to provide key benefits (i.e., money and promotions).

Kishida’s decision to dissolve his own faction on January 16 shocked many. Three other factions (Abe and Toshihiro Nikai’s, then Hiroshi Moriyama’s) followed suit; however, Tarō Asō and Toshimitsu Motegi noted their own factions have not been implicated and declined to dissolve them. After only two weeks of deliberation, the LDP Political Reform Taskforce issued an interim report: it does not call for the dismantling of all factions, but forbids them from hosting fundraising parties and providing seasonal funds to their members, gives the party the power to dissolve factions found in violation of the Political Funds Control Act, introduces greater online transparency to political contributions, and introduces co-responsibility for shoddy financial practices so that LDP politicians cannot shift accountability to accountants. The report also calls for the end of factional nominations for party and government appointments. Yet questions remain about the new rules’ enforcement.

Will this time be different?

Kishida’s efforts are meant to transform the factions from being held together by the allure of funds and appointments, into genuine policy-focused groupings that can nurture a young and diverse generation of politicians. The January 2024 sketch of political reform, however, is unlikely to accomplish this. As in the past, politicians may find new loopholes in the political funding rules. Individual politicians are not forbidden from hosting fundraising parties, for example, and the interim report only promises a follow-up on creating the shift from a system of faction endorsement to whole-of-party management of the appointment process. Merely relabeling the factions as “policy groups” lacks credibility, as such a fix was already attempted with reforms in the 1990s. And it is difficult for the prime minister to portray himself as a crusader for political reform when he has let each faction decide its own future.

The public certainly remains skeptical. When asked about Kishida’s announcement to dissolve his faction, 61 percent said they approved of the decision, but 72 percent said that they did not think the LDP disbanding the factions would restore trust in politics, indicating a long road ahead to restore the LDP’s image.

A party election of national consequence

The factions’ role has been in flux for some time. Before the scandal broke, around 20 percent of LDP politicians were unaffiliated with factions. Two former prime ministers built their brands on rejecting factional politics— Junichiro Koizumi in the early 2000s and Yoshihide Suga decades later. But by and large, factions proved resilient because they helped structure the race to the top within the party. It is unclear whether the public’s distrust of factions and the new bans on their fundraising and appointment activities will be enough in the long term to constitute a tipping point toward their further decline.

Regardless, the LPD factions’ disarray will have important near-term consequences. The current upheaval has muddied the waters around the party president election scheduled for this September. Because Japan has a parliamentary system and a dominant ruling party, the LDP leadership vote paves the way to the premiership. Factional bosses have had an advantage since they could count on their members’ support, but these certainties no longer apply since major factions have closed and those that remain are also losing senior members seeking to avoid PR damage by association. There is also pressure for the party to censor or expel senior members of the Abe faction, further rocking the boat.

It is hard to predict whether Kishida’s gamble on political reform will pay off and win him reelection as the LDP party president. But the stakes go beyond Japan. Kishida will visit Washington this April while battling to restore public trust at home and assert control over his own party. The risk of greater uncertainty in Japanese domestic politics is not that Tokyo may change its foreign policy direction, but rather that low public trust and LDP infighting may shorten the tenure of prime ministers and distract from pressing geopolitical challenges, potentially affecting Japan’s impact in the region.

Radio of Free Asia, sometimes called Radio Free Asia, was an anti-Communist radio station created by the Korean Cultural and Freedom Foundation which broadcast from Seoul into North Korea, China, and Vietnam.[1][2][3] In a congressional hearing, General Coulter, then President of the Korean Cultural and Freedom Foundation, declared Radio of Free Asia the principal project of the foundation.[4] It operated from 1966 to early 1970s.

The Korean Cultural and Freedom Foundation (KFF) was first organized in Washington, D.C. in 1964 with the goal of "containing communism" in Asia.[1] The Korean Central Intelligence Agency (KCIA) put pressure on the KFF to support a project to broadcast anti-communist propaganda into nearby Asian communist states. The intention was to raise money for the project from the US. [5]

Radio of Free Asia (ROFA), as the radio station became known, began broadcasting from Seoul on 15 August 1966.[1][5] The first broadcast featured a taped message from Soong Mei-ling [wife of Chiang Kai-Shek].[3]

ROFA formally had an American chief but it's two directors of operations were KCIA operatives who worked under Kim Jong-Pil. The station was given free access to South Korean government facilities with broadcasts monitored by the KCIA's psychological warfare unit.[5] The US Justice Department later suggested the station was “acting under the direction of and control of the Korean Government”.[6]

Although mainly funded through private donations, it had the financial support of several elected officials before and after broadcasts began, including Senator Bob Dole and Presidents Truman and Eisenhower.[7] South Korean President Park Chung-Hee sent letters to 60,000 prominent Americans asking for contributions to the project.[6] Millions of dollars were raised for Radio of Free Asia through direct mail requests to American citizens, soliciting funds both by claiming they would finance the broadcasts and that they would aid starving children in Asia.[7]

In 1971, US government agencies, including the Justice Department, began investigating the station for alleged violation of the Foreign Agent Registration Act.[8][6] The broadcaster's status as a foreign private foundation was called into question due to the free air time provided by the South Korean government on its national network. Bo Hi Pak secured the services of former CIA Deputy Director of Intelligence Robert Amory Jr. for legal assistance to defend against these charges. At the time Amory was employed by the Thomas Corcoran law firm and was a legal counsellor to the CIA. The investigation was terminated in 1972 and soon after the station stopped broadcasting from Seoul.[6][8]

A newly disclosed Justice Department investigatior into organizations and persons connecter with the controversial Rev, Shn Myung Moon has raised the possibility that American citizens are illegally working on behalf of the South Korean Government.[...]

The Federal officials familiar with the inquiry were careful to assert that Mr. Moon himself and his Unification Church were not being investigated, because Constitutional questions of freedom of religion might be raised. Instead, the inquiry is focusing on organizations associated with the church.[...]

The Federal sources indicated that among the organizations under scrutiny were the Korean Cultural and Freedom Foundation, the Freedom Leadership Foundation, headed by Neil A. Salonen, the International Federation for Victory Over Communism, and the Little Angels of Korea, a children's singing group that tours overseas.[...]

This investigation is one element in broad inquiry that includes allegations that Park Tong Sun, a Korean businessman, and others bribed Congressmen and tried illegally to influence American policy. it also includes an investigation of whether officers of the K.C.1.A. coerced and violated the civil rights of Koreans living in America and Korean‐American citizens.

The South Korean Government, according to both Korean and American officials, has long been eager to improve the image of President Park Chung Hee and his administration. South Korea's economic development, and therefore some of its political stability, depends heavily on trade and financial help from the United States.[...]

Among the earliest missions with that objective was that of the Korean Cultural and Freedom Foundation, founded in 1964. Its head, Pak Bo Hi, joined it in early 1965, shortly after he resigned from the South Korean Arm”.[...]

Korean intelligence sources said that Mr. Pak is the K.C.1.A.'s channel to Mr. Moon, A Korean with access to K.C.I.A. reports said that “Pak Bo Hi is a very important man because he made Sun Myung Moon famous. It's all his idea.”

Rome Through The Years - A Historical Escapade

"Rome Through The Years - A Historical Escapade" is a captivating journey through the rich history of Rome, Italy, one of the world's most iconic and influential cities. As we embark on this historical escapade, we will explore Rome's evolution from its legendary founding to its modern-day grandeur.

1. The Mythical Beginnings (c. 753 BC): Our journey begins with the legendary foundation of Rome by Romulus and Remus. According to Roman mythology, the twin brothers were raised by a she-wolf and later founded the city on the banks of the Tiber River. We'll delve into the myths and legends surrounding Rome's birth and its early struggles.

2. The Roman Republic (509-27 BC): We move on to the establishment of the Roman Republic, a period marked by the expansion of Roman power, the development of its political institutions, and the rise of influential figures like Julius Caesar and Cicero. The Punic Wars, Hannibal's daring march, and the eventual fall of Carthage are pivotal moments in this era.

3. The Age of the Roman Empire (27 BC - AD 476/1453): Rome's transformation into a mighty empire under Augustus and the Pax Romana ushered in an era of unprecedented prosperity. We'll explore the architectural marvels of the Roman Empire, including the Colosseum, the Pantheon, and the Roman Forum. The reigns of emperors like Nero, Trajan, and Hadrian also left a significant imprint on Rome's history.

4. The Decline and Fall (AD 3rd-5th century): Rome's decline and eventual fall marked the end of ancient Rome. Factors such as economic turmoil, external invasions, and political instability led to the fall of the Western Roman Empire in AD 476. However, the Eastern Roman Empire, centered in Byzantium (Constantinople), continued to thrive for centuries.

5. The Renaissance and Papal Rome (15th-16th century): The Renaissance brought a cultural revival to Rome, with the patronage of the Catholic Church leading to the creation of masterpieces by artists like Michelangelo, Raphael, and Leonardo da Vinci. We'll explore the Vatican City, the Sistine Chapel, and the influence of the papacy during this period.

6. The Unification of Italy (19th century): Rome played a pivotal role in the unification of Italy under King Victor Emmanuel II in the 19th century. We'll delve into the events surrounding the Risorgimento and the eventual establishment of Rome as the capital of the newly unified Italian nation in 1871.

7. Modern Rome (20th century-present): In this final chapter, we'll examine Rome's role during World War II, the city's transformation into a bustling metropolis, and its continued significance as a global cultural and historical center. We'll also explore contemporary challenges facing the city, including preservation efforts and urban planning.

Throughout our historical escapade, we'll uncover the enduring legacy of Rome, its contributions to art, architecture, governance, and culture, and its place as a living testament to the resilience and enduring spirit of a city that has stood the test of time. So, fasten your seatbelts, and let's embark on this captivating journey through the ages of Rome!