1. Evidence Ahnsahnghong Rejected “God the Mother”

Ahnsahnghong himself rejected the idea of "God the Mother" in his book The New Jerusalem and the Bride: Interpretation on the Women's Veil. This book contains clear statements that contradict the "God the Mother" doctrine. The WMSCOG does give refutations given by overseers, but only take out the segments they believe show it is a “temporary” statute or teaching of Ahnsahnghong. They mainly focus on Um Soo-in as a troublemaker, and claim Ahnsahnghong sent out and collected the books which there is no indication of. There is even a second edition of the book.

Key Points:

• Purpose of the Book:

  Ahnsahnghong wrote this book to counter the claims of a woman named Um Soo-in, who introduced the idea of "God the Mother." In the preface, Ahnsahnghong stated:

  “…testify of the unchanging truth of the Church of our God.”

• Condemnation of Um Soo-in’s Ideas:

  He explicitly criticized Um Soo-in’s claims which are the same claims used to prove Mother God in the WMSCOG. He calls her delusional. There is not a single place in the first where he agree those interpretations will lead to the revelation later of another person:

  “Um Soo-in has caused a great problem to arise with her corrupt ideas, and how can they be forgiven?”

  “We will at this time study each of the errors that are in the books that Um Soo-in wrote.”

• Rejection of Dual Meaning for Jerusalem:

  Ahnsahnghong rejected the notion of Jerusalem being interpreted as a literal woman:

  “According to the prophecy of Galatians 4:22-24, Sarah is the Heavenly Jerusalem. However, if the New Jerusalem is Um Soo-in, she has then married her son. The reason for this is that Isaac is the son of Sarah, and it is said that Isaac is also Christ (Gal. 3:16). Um Soo-in has then become the mother of Christ as well as the bride (wife) of Christ.”

  This statement directly refutes the WMSCOG's interpretation of "God the Mother."

• The New Jerusalem is a Spiritual Dwelling Place:

  In Chapters 6 and 8, Ahnsahnghong clarified that the New Jerusalem is not a person but a heavenly city:

  “God does not abide in a house built by the hands of men but in the New Jerusalem that He Himself has built. We ourselves will go there when this world comes to an end.”

  He consistently referred to the New Jerusalem as a spiritual place for believers, not a deity.

  If Ahnsahnhong indeed “revealed mother later”, where is the proof that Ahnsahnhong proved she is mother through the scriptures? Where is his explanation about Gen 1:26 and other verses? They are non existent.s

2. The Real Meaning of Galatians 4:26: The New Covenant, Not a "Heavenly Mother"

The WMSCOG interprets Galatians 4:26 as a literal reference to "God the Mother," a divine female figure. However, this interpretation fails to consider the context and purpose of Paul’s letter. A closer examination reveals that Galatians 4:26 refers to the New Covenant of grace, not a "Heavenly Mother."

A. Context of Galatians 4:22-31: Allegory of Two Covenants

Paul employs the story of Sarah and Hagar as an allegory to illustrate the difference between the Old Covenant (law) and the New Covenant (grace):

• Hagar and Mount Sinai (Old Covenant):
  • Galatians 4:24-25 (NIV):“These things are being taken figuratively: The women represent two covenants. One covenant is from Mount Sinai and bears children who are to be slaves: This is Hagar. Now Hagar stands for Mount Sinai in Arabia and corresponds to the present city of Jerusalem, because she is in slavery with her children.”
    • Hagar represents the Old Covenant, which enslaves people through legalism and dependence on the law for righteousness.
• Sarah and the Jerusalem Above (New Covenant):
  • Galatians 4:26 (NIV):“But the Jerusalem that is above is free, and she is our mother.”
    • Sarah represents the New Covenant, bringing spiritual freedom through faith in Christ. "The Jerusalem above" refers to the spiritual reality of salvation, not a literal person.

The Old Covenant represents slavery, while the New Covenant represents Freedom in Christ.

B. Jerusalem Above as the New Covenant

Paul uses "Jerusalem above" to symbolize the freedom and grace found in the New Covenant. This is evident when considering the broader themes of Galatians: