KOREA PRESBYTERIAN JOURNAL OF THEOLOGY Vol. 52 No. 4

The German Church Ein feste Burg by : Its Reception in Germany and in Korea During and Between the World Wars

PARK Sa-Ra, Dr. Phil. Doctor, Music Theory Texas State University, USA

I. Introduction II. Reception in Germany During and Between the World Wars III. Reception in Korea During the World Wars IV. Interpretation V. Conclusion

Korea Presbyterian Journal of Theology Vol. 52 No. 4 (2020. 11), 261-280 DOI: 10.15757/kpjt.2020.52.4.010 262 KOREA PRESBYTERIAN JOURNAL OF THEOLOGY Vol. 52 No. 4

Abstract

In contrast to the intent of Martin Luther, the church hymn Ein feste Burg ist unser Gott [A Mighty Fortress is our God] was misused in the 19th century as a ‘national anthem’ [Nationalhymne] by the Germans and as a ‘fight song’ [Kampflied] against Englishmen, Russians, and Frenchmen during World War I. At that time, Ein feste Burg was sung not only in Germany, but also in other countries, used in a political context. At the beginning of the 20th century, for example, it was introduced through American missionaries to Korea. Luther’s Ein feste Burg was sung not only in worship services, but also outside of church. It played an important role for Korean Christians, especially during the Japanese colonization (1910-1945). Under the Japanese rule, Koreans aimed at the independence of their country. Among the activities by the resistance, the March 1st Movement [Samil Undong], which took place in 1919, was of significance. Although it was brutally oppressed by Japanese soldiers, it spread throughout the country. It was there, where the Korean Christians sang Luther’s Ein feste Burg. Under these different circumstances (in Europe and in Asia), the church hymn by Luther was sung in different political contexts in Germany and Korea during and between the World Wars. Because of its reception history in Germany, Luther’s hymn is nowadays criticized. In contrast, it is still a favorite song for the Korean Christians. This study deals with the comparison and relationship between the reception of Luther’s hymn in Germany and Korea.

Keywords

Ein feste Burg ist unser Gott, Martin Luther, Reception of Church Hymn, World Wars, Japanese Colonization The German Church Hymn Ein feste Burg by Martin Luther DOI: 10.15757/kpjt.2020.52.4.010 263

I. INTRODUCTION

It is not sure when Luther composed the church hymn Ein feste Burg ist unser Gott. Since it was contained in the published by Joseph Klug in 1529 in Wittenberg, we assume that it could have originated in 1527/28.1 Luther’s lyrics are based on Psalm 46,2 while he used that Bible passage for the first stanza, and the other three stanzas were freely written.3 Luther’s Ein feste Burg spread quickly, not only in Germany, but also in other countries. The hymn is a steadfast repertoire of the Reformation Sunday. Most people believe that the hymn is directly related to Luther’s reformation. Some hymnologists attempted earlier to explain the influence of the Diet of Worms in 1521 or theAugsburg Confession in 1530 on the origin of that hymn.4 In contrast, Ein feste Burg was sung in the 16th century on the third Sunday after .5 In Germany, Luther’s hymn is nowadays criticized, because it was earlier misused. Especially during the 19th century and during the World Wars in the first half of the 20th century, Ein feste Burg was interpreted in the national and ecclesio-political context. In the 19th century, the hymn was considered as a German national anthem. In 1875/76, the German philosopher Friedrich Engels (1820-1895) called Ein feste Burg “the Marseillaise of the 16th century”.6 Beside church

1 Gerhard Hahn, “Ein feste Burg ist unser Gott,” in Liederkunde zum Evangelischen Gesangbuch (= Handbuch zum Evangelischen Gesangbuch 3), 17, ed. Wolfgang Herbst and Ilsabe Seibt (Göttingen: Vandenhoeck & Ruprecht, 2012), 65. The first edition of Klug’s hymnal, which was in possession of Georg Ernst Waldau until 1788, was later lost. The following edition of 1533 still contained Ein feste Burg. Karl C. Thust, Die Lieder des Evangelischen Gesangbuchs 2 (Kassel: Bärenreiter, 2015), 186. 2 The original headline is written “Der xlvi Psalm / Deus noster refugium et virtus,” Karl C. Thust,Lieder des Evangelischen Gesangbuchs 2, 186. 3 Ibid. 4 Hermann Kurzke, Hymnen und Lieder der Deutschen (= excerpta classica V) (Mainz: Dieterich’sche Verlagsbuchhandlung, 1990), 186. 5 Ibid., 187. In the German liturgy, the hymn is today also placed in the Lent season. “Liturgischer Kalender,” in Evangelisches Gesangbuch, Ausgabe für die Evangelische Kirche in Hessen und Nassau, ed. based on the resolution of Achte Kirchensynode der Evangelischen Kirche in Hessen und Nassau from December 3, 1993 (Frankfurt am Main: Spener Verlagsbuchhandlung, 1994), 954. 6 Hermann Kurzke, Hymnen und Lieder, 199. Already in 1834, the German poet 264 KOREA PRESBYTERIAN JOURNAL OF THEOLOGY Vol. 52 No. 4 services, Luther’s hymn was sung at the emperor’s birthdays and in military parades.7 It was contained in all military , later also in the Hitler song collection, the Hitler-Liederbuch.8 During the World Wars, Luther’s hymn was used as a fight song against other countries.9 For that purpose, Luther’s text was changed, and many parodies were created. In Korea, the church hymn Ein feste Burg appeared for the first time in the Chansyeongsi [Church ] of 1905.10 Especially during the Japanese colonization (1910-1945), it influenced the Korean Christians. They sang the church hymn not only in the church worship, but also outside of church. For Koreans, Luther’s hymn was a particular song that gave them spiritual consolation and courage against the injustice under the Japanese rule. On March 1, 1919, a significant independent movement called the March 1st Movement [Samil Undong] took place. It was a nonviolent movement by the Koreans for the independence of Korea, in which the majority of the participants belonged to Christianity. Although it was brutally oppressed by Japanese soldiers, it spread throughout the country. It was there, where the Korean Christians sang Luther’s Ein feste Burg. The Japanese regime that recognized the effect of Luther’s hymn forbade the church hymn to sing and commanded to take the hymn out from all hymn books. This paper consists of three main parts: first, “Reception in Germany During and Between the World Wars”; second, “Reception in Korea During the World Wars”; and third, “Interpretation”. In the first section, “Reception in Germany During and Between the World Wars”, some examples will be presented in which the hymn text was changed and modified, in order to show how Luther’s hymn was misused in

Heinrich Heine (1797-1856) alluded to that in a similar way. Karl Thust,Lieder des Evangelischen Gesangbuchs 2, 192. 7 Ibid. 8 Ibid. 9 Hermann Kurzke, Hymnen und Lieder, 199. 10 Cho Sook-Ja, Hangung Gaesingyochansongga Yeongunonmunjip [Collection of Studies on the Korean Protestant Hymnal] (Seoul: Presbyterian College and Theological Seminary Press, 2007), 67; Na Jin-Gyu, “Choechoui Hangukchansonggajipdeurui Beonyeokja, Jaksajadeure Daehan Yeongu 2” [Study on the Translators and Authors of the First Korean Hymnals 2], Music and Korea 51 (2016), 148. The German Church HymnEin feste Burg by Martin Luther 265 the national and political contexts. In the second section, “Reception in Korea During the World Wars”, the independent movement March 1st Movement will be explored, in order to show, how Ein feste Burg influenced the Koreans and which effect it had on them. Furthermore, the prohibition (the ban) of the Japanese regime and its control over the church hymns will be examined. In the third section, “Interpretation”, the reception of Luther’s hymn in Germany and Korea during the World Wars will be collectively considered, while the text used in different contexts will be examined. This paper aims to give a possible reason of why Luther’s hymn is nowadays criticized in Germany, but it is still a favorite song by the Korean Christians.

II. RECEPTION IN GERMANY DURING AND BETWEEN THE WORLD WARS

In Table 1, the German original text and the English translation by Frederick H. Hedge are shown so that one can know about the content.

Table 1. Ein feste Burg – Its Original Text and the English Translation by Frederick H. Hedge1112

German Original Text11) English Translation by Frederick H. Hedge12)

Ein feste Burg ist unser Gott, A mighty fortress is our God, ein gute Wehr und Waffen. a bulwark never failing; Er hilft uns frei aus aller Not, our helper frees us from the flood die uns jetzt hat betroffen. of mortal ills prevailing. Der alt böse Feind For still our ancient foe, mit Ernst er’s jetzt meint; forsworn to work us woe, groß Macht und viel List with guile and dreadful might sein grausam Rüstung ist, is armed to wage the fight: auf Erd ist nicht seinsgleichen. on earth there is no equal.

11 Karl Thust, Lieder des Evangelischen Gesangbuchs 2, 362. The text contained in the German current hymnal Evangelisches Gesangbuch of 1993 was adapted from its previous hymn book Evangelisches Kirchengesangbuch of 1950. This included the original text, while the text was modernized in orthography and punctuation. Hermann Kurzke, Hymnen und Lieder, 199. 12 Evangelical . Pew Edition, Fourth Printing (Minneapolis: Augs- burg Fortress, 2007), 505. Henry’s translation is considered as a good and full translation. 266 KOREA PRESBYTERIAN JOURNAL OF THEOLOGY Vol. 52 No. 4

Mit unserer Macht ist nichts getan, If we in our own strength confide, wir sind gar bald verloren; our striving turns to losing; es streit’ für uns der rechte Mann, the righteous one fights by our side, den Gott hat selbst erkoren. the one of God’s own choosing. Fragst du, wer der ist? You ask who this may be: Er heißt Jesus Christ, Christ Jesus, it is he, der Herr Zebaoth, the Lord of hosts by name. und ist kein andrer Gott, No other God we claim! das Feld muß er behalten. None else can win the battle.

Und wenn die Welt voll Teufel wär Though all the world with devils fill und wollt uns gar verschlingen, and threaten to devour us, so fürchten wir uns nicht so sehr, we tremble not, we trust God’s will: es soll uns doch gelingen. they cannot overpow’r us. Der Fürst dieser Welt, Though Satan rant and rage, wie sau’r er sich stellt, in fiercest war engage, tut er uns doch nicht; this tyrant’s doomed to fail; das macht, er ist gericht’: God’s judgment must prevail! ein Wörtlein kann ihn fällen. One little word shall triumph.

Das Wort sie sollen lassen stahn God’s Word shall stand above the pow’rs, und kein’ Dank dazu haben; shall end all their thanksgiving. er ist bei uns wohl auf dem Plan The Spirit and the gifts are ours, mit seinem Geist und Gaben. for God with us is living. Nehmen sie den Leib, Let goods and kindred go, Gut, Ehr, Kind und Weib: this mortal life also; laß fahren dahin, though all of these be gone, sie haben’s kein’ Gewinn, they yet have nothing won. das Reich muß uns doch bleiben. The kingdom’s ours forever!

In the lyrics, Luther confesses that God is our “fortress” and “bulwark” and helps us (the believers) to deliver us from distress (in the first half of the 1st stanza). On the contrary, “our ancient foe”, who is mightier than us, is fighting against us (in the second half of the 1st stanza). However, we should not be afraid, because Jesus Christ (“the Lord of hosts”) fights for us (2nd stanza). Although in reality “Satan” (3rd stanza) seems to be victorious, the believers should be standfast and lay their hope on God (3rd and 4th stanzas).

James Mearns, “Ein’ feste Burg ist unser Gott,” in Dictionary of 1, 324. Frederick Henry Hedge (1805–1890) was born in 1805 in Cambridge, Massachu- setts; he studied in Germany and at Harvard University. In 1829, he became of the Unitarian Church in West Cambridge. In 1857, he became a professor of Church history in Cambridge, and in 1872, he was called to Harvard as a professor of German literature. In 1853, he published with Reverend Frederic D. Huntington the Unitarian hymnal Hymns for the Church of Christ (Boston: Crosby, Nichols, and Co.). There are four German texts that were translated by him. The translationA mighty fortress is our God belongs to them. F. M. Bird, “Hedge, Frederick Henry,” in Dictionary of Hymnology 1, 504. The German Church HymnEin feste Burg by Martin Luther 267

During World War I, Luther’s church hymn was used as a motif for various military lyrics and military post cards.13 For example, on a railway carriage was written the text in Table 2. In the text, Russians, Serbians, and Frenchmen are described as “our ancient foe”. The German soldiers, however, are not afraid, because “a mighty fortress is our God!”.

Table 2. German Lyrics on a Railway Carriage14

German Lyrics14) Literal Translation of Original German

Und wenn die Welt voll Russen wär’, And if the world were of full Russians, voll Serben und Franzosen, full of Serbians and Frenchmen, so fürchten wir uns nicht so sehr, we are not afraid as much, wir hau’n sie auf die Hosen, we beat them on their pants, und wenn die Not noch größer ist, and if the hardship is even bigger, so ist sie doch zu tragen: it is still to endure: Ein feste Burg ist unser Gott! A mighty fortress is our God! Drum laßt uns nicht verzagen. Therefore, let us not despair.

A post card shown in Figure 1 originated in 1915.15 In that post card, two soldiers talk with each other. The German soldier on the left side says: “A mighty fortress is our God, a good defense and weapons.”(“Ein feste Burg ist unser Gott, / ein gute Wehr und Waffen.”) (the first and second lines of the 1st stanza). On the right side, probably a French soldier says: “Our power doesn’t help, we are soon to lose.” (“Mit unserer Macht ist nichts getan, / wir sind gar bald verloren.”) (the first and second lines of the 2nd stanza).

13 Martin Geck, Luthers Lieder. Leuchttürme der Reformation (Hildesheim: Georg Olms Verlag, 2017), 92. 14 “600 lustigen Aufschriften an Eisenbahnwagen. Während der Mobilmachung gesammelt von Kurt Ahnert” It is quoted from Martin Geck, Luthers Lieder, 92. 15 Ibid., 93. 268 KOREA PRESBYTERIAN JOURNAL OF THEOLOGY Vol. 52 No. 4

Figure 1. Postcard, stamped on January 14, 1915

Another example shows a similar text as shown previously. In the newspaper Liller Kriegszeitung [Military newspaper of Lille]16 on February 21, 1916, a military post card was published.17 It contains the following words in Table 3:

Table 3. A German Text in the Liller Kriegszeitung on February 21, 191618

German lyrics18) Literal translation of original German

Und wenn die Welt voll Teufel waer’, And if the world were full of devils, Samt Englaendern, Franzosen With Englishmen, Frenchmen Der Hoelle ganzes wildes Heer The hell’s of entire wild army Uns stuermisch wollt’ umtosen, Would rage around us fiercely, Steh’n wir doch fest und treu im Feld, We stand yet firm and faithfully afield, Uns zwingt allein der Tod. Only the death coerces us. Wir Deutsche fuerchten auf der Welt In this world, we Germans are afraid of Nichts anderes als Gott. None other than God.

16 Lille is a northern city in France. Paul Oskar Höcker (1865-1944), the publisher of the Liller Kriegszeitung, from 1914 to 1918, was a captain of the Territorial Army [Landwehr] in Lille. 17 Hermann Kurzke, Hymnen und Lieder, 207. 18 It is quoted from ibid., 208. The German Church HymnEin feste Burg by Martin Luther 269

As the above examples have shown, Germans used Luther’s church hymn for their victory against other countries. During World War I and also during World War II, the hymn appeared often in post cards, newspapers, and radio. One instant is related to the broadcasting of the “Großdeutsche Rundfunk” [Greater German Radio] on October 18, 1944.19 It was about a celebration on the occasion of the public recruiting of soldiers by the NS(National Socialism)-regime.20 In this program, a choir sang Ein feste Burg, while two stanzas – the first half of the original third stanza and the second half of the original fourth stanza – were combined.21 The combined text is shown in Table 4:

Table 4. Ein feste Burg Sung by a Choir in the “Großdeutsche Rundfunk”22

Stanza German Text22) Literal Translation of Original German

Und wenn die Welt voll Teufel wär And if the world were full of devils und wollt uns gar verschlingen, and threaten to devour us, 3 so fürchten wir uns nicht so sehr, we are not afraid as much, es soll uns doch gelingen. we should be able to succeed.

Nehmen sie den Leib, Should they take our life, Gut, Ehr, Kind und Weib: property, honor, child, and wife: 4 laß fahren dahin, let them move on, sie haben’s kein’ Gewinn, they don’t have any gain, das Reich muß uns doch bleiben. we must retain the kingdom.

It is questionable why the section from the middle of the third until the middle of the fourth stanzas was omitted. It is not clear to answer, because one cannot find any information. However, it is to note that this version is used in other hymnals, such as New Laudes Domini of 189223 and Chansyongga of 1908.24 In this combined version and also

19 Martin Geck, Luthers Lieder, 87. 20 Ibid. 21 Ibid., 87-88. 22 The text is quoted from Ibid., 88. 23 The New Laudes Domini. A Selection of Spiritual Songs, Ancient and Modern. For Use in Baptist Churches, ed. Charles S. Robinson and Edward Judson (New York: The Century Co., 1892), no. 989. 24 Cho Sook-Ja, Chansyongga (1908) Yeongujaryojip [Study on the Chansyongga of 1908] (Seoul: The Church Music Institute of the Presbyterian College and Theological Seminary, 1995), 462-63. 270 KOREA PRESBYTERIAN JOURNAL OF THEOLOGY Vol. 52 No. 4 in the original Luther lyrics, we can observe the dualism: God and the devil, who opposes God and His people.

III. RECEPTION IN KOREA DURING THE WORLD WARS

1. March 1st Movement

From 1910 to 1945, Korea was annexed by Japan. The Japanese regime aimed to oppress all resistance movements and to eliminate Korean patriots. The independent movement that took place on March 1, 1919 in the capital Seoul (therefore called March 1st Movement) showed the climax of tension between the Japanese regime and the Koreans.25 It is important to note that Korean Christians especially participated in that. This nonviolent movement was brutally oppressed by Japanese soldiers; however, it had a big impact on the whole country. Koreans in other regions experienced that and, in their hometowns, also organized demonstrations for the independence of Korea. For example, the villagers of Byeongcheon26 planned an independent movement.27 In

25 For information about the March 1st Movement, Choi Young-keun, “Ilje Sigi Hangung Gidokgyo Minjokjuuireul Jungsimeuro” [Christianity and Nationalism in East Asia: Focusing on Protestant Nationalism in Korea under Japanese Imperialism], Korea Presbyterian Journal of Theology 37 (2010), 33-4; James S. Gale, Korea in Transition (New York: Eaton and Mains, 1909), 201-21; James H. Grayson, Early Buddhism and Christianity in Korea. A Study in the Emplantation of Religion (= Studies in the History of Religions XLVII) (Leiden: E. J. Brill, 1985), 116-17; Kim Cheol-Ryun, Die Bedeutung Martin Luthers, insbesondere seiner Lieder, für das protestantische Christentum Koreas (= Europäische Hochschulschriften XXIII) (Frankfurt am Main: Peter Lang, 2005), 46, 50-1, 164-73, 220-21; Carsten Wippermann, Zwischen den Kulturen: Das Christentum in Südkorea (= Religion und Theologie im Asien-Pazifik-Kontext 2) (Münster: LIT, 2000), 148. 26 Byeongcheon belongs to the province Chungcheongnam-do on the middle west coast of Korea. 27 For information about the independent movement in Byeongcheon, called also Rhu Gwansun-Demonstration, Kim Cheol-Ryun, Die Bedeutung Martin Luthers, 184-87. The German Church HymnEin feste Burg by Martin Luther 271 that movement participated a 17-year-old girl named Gwansun Ryu28 who undertook an important task in preparation. She was a messenger of all information between the leaders of the Jiryeongri Church, to which her father Chungkwon Ryu belonged, the village elders, and other significant personalities in neighboring villages. On April 1, 1919, a demonstration for the independence took place on the marketplace of Byeongcheon, where 3,000 people gathered. The declaration of independence, which had been declaimed for the first time in Seoul, was read. After that, all participants celebrated the independence of the country, waving the Korean national flag. Gwansun Ryu proclaimed, God is her leader, and sang with the gathered people the Luther’s hymn. Then, Japanese soldiers oppressed the demonstration. Many people, to whom also the parents of Ryu belonged, lost their lives, or were injured. Gwansun Ryu was arrested and died after great torture in 1920 in prison. All demonstrations were brutally oppressed by the Japanese soldiers. However, foreign missionaries29 reported of the cruelty in their home countries. Through this, the Japanese imperialism was made known worldwide.30 After that event, the Japanese regime changed its politics and executed in the 1920s a so-called culture-politics: Korean newspapers and religion courses in the missionary schools were again permitted, and Koreans were employed as city officials and police officers.31

28 Ryu Gwansun was born in 1902 in the small village Beyongcheon in the province Chungcheonnam-do. She grew up in a Christian family and visited in her childhood with her family the Jiryongri Church established in 1908. Since 1916, she visited on recommendation of the American missionary Elice Shape the Ehwa School. Three years later, since 1919, she entered in the Ehwa secondary school. Because of the participation in the independent movement, she was arrested and passed away in 1920 in the prison. Ibid., 184-85. 29 Especially, the missionaries, who worked in the areas of Pyeongyang, participated actively in this independent movement. Kim You-Joon, “1920-30nyeondae Gilseonjuui Jongmallonjeong Buheungundong” [Seonju Gil and the Eschatological Revivalism in the 1920s and 1930s Years], University and Mission 31 (2016), 171. 30 Ibid. 31 Kim Cheol-Ryun, Die Bedeutung Martin Luthers, 189-90. 272 KOREA PRESBYTERIAN JOURNAL OF THEOLOGY Vol. 52 No. 4

2. Control of the Japanese Regime Over the Church Hymns

From 1937 to 1945, Japan expanded its power over Asia, while Japan became the opponent of England and the United States. In the annexed Korea, Japan conducted rigorous politics. Since 1938, Koreans were obligated to only use the Japanese language; the Korean language was strictly forbidden, especially in schools.32 Furthermore, Korean names were renamed for Japanese ones.33 A new religious law from 1939 enabled the Japanese regime to control the religions,34 to which Christianity belonged. As state ideology, the Japanese regime established the Shinto-cult and required all Koreans to respect it. Not only the establishment of a church, but also the employment of and had to be approved by the Japanese regime.35 The Japanese controlled all worship services, to which and prayers belonged, all church hymns, and the Bible. Under Japanese supervision, the Methodist and Presbyterian Churches implemented a revision of church hymns.36 In 1941, the Presbyterian Church announced the prohibition of certain church hymns from its hymnal Sinpyeonchansonga of 1935.37 In January 1942, additional church hymns or stanzas were forbidden; these were

32 Hong Jung Soo, A History of Korean Church Music (Seoul: Presbyterian College and Theological Seminary Press, 2013), 209-10. 33 Choi Young-keun, “Ilje Sigi Hangung Gidokgyo Minjokjuuireul Jungsimeuro,” 40; Mun Ok-Bae, Hangung Gyohoeeumang Suyongsa [Reception history of the Korean Church Music] (Seoul: Yesolpress, 2004), 337. 34 Ibid., 347-51. 35 Ibid., 347. 36 Hong Jung Soo, History of Korean Church Music, 213. 37 The following four hymns were prohibited:만왕의 왕 / Look, ye Saints (Nr. 54), 십자가 군병 / Am I a Soldier of the Cross (Nr. 220), 예루살렘 금성아 / Jerusalem the Golden (Nr. 245), and 종 소리 크게 울려라 / Ring Out, Wild Bells (Nr. 395). Mun Ok-Bae, Hangung Gyohoeeumang Suyongsa, 362. In the same year 1941, also the Methodist Church made known the prohibited and revised church hymns. For further information, see ibid., 351- 61. The German Church HymnEin feste Burg by Martin Luther 273 altogether 19 hymns.38 Furthermore, 41 hymns were slightly changed.39 Pastor Jinka Tokugawa (his Korean name was In-Gwa Jeong), General Secretary of the General Assembly of the Korean Presbyterian Church, stated the reason why the hymns were prohibited or revised: These hymns had nothing to do with Christian teaching, but they were influenced by Western thoughts such as liberalism and egoism. This is illustrated by his following explanation:

“A Greatly Expected New Edition Hymnal (Revised Version) Finally Released Hymns also came into a period of re-examination in terms of national identity… Christianity developed in Joseon [Korea] was spread by Western people so that not only the good and beautiful essence of Christianity but also leftovers of a Western type of liberalism or selfishness, which disagrees with our national identity, were considerably included in hymns.”40

Among the German church hymns that were included before 1945 in the Korean hymnal, the following three hymns were censored or prohibited: 주는 강한 성 / A mighty fortress is our God (No. 204 in Sinpyeonchansonga of 1935), 영원한 문아 열리라 / Lift up your heads (No. 286), and 만유의 주재 / Fairest Lord Jesus (No. 48). These hymns contain the following words, which are related to Jesus: “임금” (New king, No. 286), “만왕의 왕” (King of kings, No. 286), “만유의 주재” (Lord of the universe, No. 48 and 204), and “장수” (Giant warrior, No. 204). Furthermore, the following expressions are also noticeable: “강한 성” (Strong fortress, No. 204), “방패” (Shield, No. 204), “병기” (Weapon, No.

38 All stanzas of the following hymns were revised: No. 32, 33, 54, 69, 201, 204, 206, 222, 224, 286, 337, and 398 from Sinpyeonchansonga of 1935. Some stanzas of the following nine hymns were omitted: Nr. 38, 52, 86, 273, 292, 355, 374, 385, and 395. For further information, see ibid., 366-68. 39 The following hymns of the Sinpyeonchansongga were slightly changed: No. 7, 10, 15, 26, 38, 44, 48, 49, 56, 65, 68, 76, 81, 82, 83, 84, 119, 143, 160, 213, 220, 227, 245, 246, 268, 272, 285, 287, 288, 289, 292, 303, 305, 340, 343, 355, 381, 393, 397, and 399. See ibid., 368-70. 40 The text is quoted from Hong Jung Soo,History of Korean Church Music, 212. 274 KOREA PRESBYTERIAN JOURNAL OF THEOLOGY Vol. 52 No. 4

204), “큰 환란” (Great tribulation, No. 204), “원수” (Enemy, No. 204), “권세” (Power, No. 204), “인민” (People, No. 204), and “나라” (Nation, No. 286). In addition, the verbs “defeat”, “fight”, and “triumph” occur in the text of Luther. These words directly related to war. There, Jesus is referred to not as a Lord, but as a King. In addition, the place where Jesus reigned was called a nation, and the believers were called people. These all contradict Japanese imperialism.41 Therefore, Luther’s hymn was prohibited.42 The other two hymns were revised: For example, “만유의 주재” (Lord of the universe, No. 48) was changed to “우리의 주님” (Our Lord).43

IV. INTERPRETATION

Luther’s text consists of four stanzas. In the first stanza, God is described as “a mighty fortress”, “a bulwark”, and “our helper”. In contrast, “our ancient foe”, who has “guile and dreadful might”, is ready to fight. The second stanza is about Jesus Christ who helps the distressed. In contrast, devils “threaten to devour” the believers; this is the content of the third stanza. However, the believers are not afraid, because God’s Words will give them triumph (4th stanza). Luther’s text is characterized by a dualistic thinking: “God”, “God’s Words”, and “Jesus Christ” stand on the one side; on the other, however, stand “devils” and “Satan”, which are also described as “foes”.44 Since the “enemy” is not determined, this can cause a variety of interpretations and different views towards the church hymn.45 For the Germans, during World War I, Luther’s church hymn supported the victory over other countries. It was used as a

41 Mun Ok-Bae, Hangung Gyohoeeumang Suyongsa, 371. 42 In 1941, the Methodist Church definedEin feste Burg as a prohibited hymn. See ibid., 352. 43 Ibid., 368. 44 Since Luther’s reformation, the conflict between the Catholic and Protestant confessions would influence/intensify the dualistic thinking. However, it is not clear to identify what plays a significant role in the dualistic aspects and thinking that are apparently reflected in Luther’s hymn. It is necessary to research further on this aspect. 45 Hermann Kurzke, Hymnen und Lieder, 189. The German Church HymnEin feste Burg by Martin Luther 275 fight song to encourage the German soldiers to fight for their country. Under the Nazi (National Socialism) regime, the German Christians (Deutsche Christen) sang the hymn against Jews and communists.46 The use of the hymn in political contexts was not intended by Luther. In contrast, Luther wrote the text based on Psalm 46, which is about the protection of the believers when the world will perish.47 At that time when Luther wrote the hymn, he suffered from illness, and was worried about the plague in his city, and about the misfortune of his companions. In addition, the threat by the Turks and the controversies with other confessions surrounded him.48 In these difficult situations, Luther hoped for God’s help. In its Biblical context, Luther understood “the mighty fortress” (die feste Burg) as “the divine Jerusalem”.49 The threatening situation and the hope for God’s help, which are expressed in the hymn Ein feste Burg ist unser Gott, serve as a connecting point between Luther and the Korean Christians under the Japanese regime.50 We can find numerous analogies between the text and the distress of the Koreans. For the weak Koreans, the armed Japanese soldiers seemed to be the “ancient foe” (“Der alt böse Feind”, 1st stanza). The brutally oppressed Koreans agree with the following sentences: “with guile and dreadful might / is armed to wage the fight:

46 Ibid. It is to note that the Confessing Church (Bekennende Kirche), whose representative (1906-1945) was, sang Luther’s hymn against the National Socialists. Ibid. The German theologian Hans-Walter Krumwiede (1921-2007) interprets the fight of the Confessing Church as an influence by Luther’s faith. Ko Jye-Gil, “bonhoepeoui luteo ihaewa hanguggyohoe” [Bonhoeffer’s Understanding of Luther and Korean Church], Korea Presbyterian Journal of Theology 48 (2016), 39. 47 Hermann Kurzke, Hymnen und Lieder, 187. 48 “Luthers schwere Erkrankung, die Pest in Wittenberg, der Tod von Weggefährten; die äußere Bedrohung durch die Türken, die innere durch die ‘Papisten’ und insbesondere durch die ‘Schwärmer’ und ‘Rottengeister’, zugespitzt im Abendmahlsstreit mit Zwingli und Oekolampad um die Präsenz Christi im Sakrament.” G. Hahn, “Ein feste Burg ist unser Gott,” 66. English translation: “Luther’s grave illness, the plague in Wittenberg, the death of companions; the external threat through the Turks, the inner one through the ‘Papists’, and especially through the ‘Dreamers’ and ‘Rotten Minds’, culminated in the controversy on Communion with Zwingli and Oekolampad about Christ’s presence in the sacrament”. 49 Hermann Kurzke, Hymnen und Lieder, 188. 50 Park Sa Ra, “Ein feste Burg ist unser Gott – Its Introduction, Reception and Effect in Korea,” Korea Presbyterian Journal of Theology 48 (2016), 200. 276 KOREA PRESBYTERIAN JOURNAL OF THEOLOGY Vol. 52 No. 4

/ on earth there is no equal.” (“groß Macht und viel List / sein grausam Rüstung ist, / auf Erd ist nicht seinsgleichen.”, 1st stanza). The native Christians had a hope, however, because they believed that “Christ Jesus, the Lord of hosts” (“Jesus Christ, der Herr Zebaoth”), whom God chose (2nd stanza), will fight for them. In the first half of the 20th century, all Korean independent movements failed by the force of the Japanese police, and the Koreans lost “goods, kindred, and mortal life” (“Leib, Gut, Ehr, Kind und Weib”, 4th stanza). Nevertheless, they were not afraid, because they believed “The kingdom’s ours forever!” (“das Reich muss uns doch bleiben”, 4th stanza). Luther’s hymn was considered as a “fight song” by the Korean Christians. Shin Myung Kang51 alluded to that in an article that dealt with the impact of church hymns on the believers.52 According to Kang, the Korean Christians were encouraged by the origin of Ein feste Burg ist unser Gott.53 Like Kang, his contemporaries, such as the Korean church musician Chae Hoon Park (born in 1922), confirmed the effect of Luther’s hymn on the Korean Christians. According to Pastor Chae Hoon Park, Ein feste Burg ist unser Gott belonged to the most favored church hymns at that time. Furthermore, Park mentioned that the Koreans sang the hymn with great passion in spite of the strict ban under the Japanese regime.54 Through singing the hymn, they received courage and hoped for the help of God. Furthermore, singing together

51 Shin Myung Kang (1909-1985) studied English at Pyeongyang Soongsil College and Theology at Pyeongyang Theological Seminary in Korea. In 1940, he pursued his theological study at Nippon Theological Seminary in Japan, and in 1953 at Princeton Theological Seminary in the United States. He was active as a pastor at Suncheon South Church, Suncheon North Church, Seoul Youngnak Church, and Saemunan Church. During his study in Pyeongyang, he committed himself to musical activities: In 1932, he published 99 Juvenile Songs, and he established in 1936 the Pyeongyang Choral Society. See Hong Jung Soo, History of Korean Church Music, 181. 52 The article “Eumakgwa sinangsaenghwal” [Music and the life des belief] was published in 1937 in the theological Journal Sinhakjinam. This article is contained in Hong Jung Soo, ed., Hangung Gyohoeeumang Saryojip [Collection of documentation of the Korean Church Music] 2 (Seoul: The Church Music Institute of the Presbyterian College and Theological Seminary, 1993), 153-54. 53 Ibid. 54 This information is in accordance with the opinion of Chae Hoon Park, with whom I corresponded via e-mail on November 3, 2016. The German Church HymnEin feste Burg by Martin Luther 277 strengthened their belief and provided them solidarity.55 For that reason, Luther’s hymn was sung in demonstrations for the independence of Korea. The Japanese regime acknowledged this great impact of the hymn. Therefore, Luther’s hymn was strictly prohibited.

V. CONCLUSION

In this paper, we have seen how Luther’s church hymn was misused during the World Wars in Germany, while its text was modified for each purpose. In comparison to earlier, the hymn is nowadays not often sung in Germany.56 Some German hymnology scholars think that the reason is related to its historical reception.57 The Germans misinterpreted the hymn as a strong support of God on their side. The hymn became the means of the oppressors and was used as a fight song against others. Therefore, it has been criticized. In comparison to that, Luther’s hymn is still a favorite song for the Korean Christians. It was there where the Koreans suffered from the injustice of the Japanese regime, and they struggled for independence of their country. Although none of the independent movements were successful, the Koreans did not give up hope. The Korean Christians considered God as their strong fortress (“Ein feste Burg”) and put their hope in God, while they sang together Ein feste Burg ist unser Gott. In this context, Luther’s hymn served as a hymn of consolation, not as a fight song. Therefore, the Korean Christians recognize the value of the hymn and sing it joyfully nowadays.

55 Park Sa Ra, “Ein feste Burg ist unser Gott,” 201. 56 According to the German pastor and church musician Karl Christian Thust, all confirmands memorized earlier Luther’s hymn, whereas today only 5 percent sing and know it. Karl Thust,Lieder des Evangelischen Gesangbuchs, vol. 2, 193. 57 For instance, Karl Christian Thust is in that opinion. See ibid. 278 KOREA PRESBYTERIAN JOURNAL OF THEOLOGY Vol. 52 No. 4

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한글 초록

루터 찬송가 “내 주는 강한 성이요” – 세계 대전때 독일과 한국에 수용에 관한 연구

박사라 독일 프랑크푸르트 대학교 음악학 박사, 음악 이론

“내 주는 강한 성이요”의 정확한 창작 년도와 배경은 확실히 알 수 없지만 이 찬송가 는 마틴 루터의 종교개혁가 관련되어 많은 그리스도인들에게 인식되어 있다. 창작 이후 부터 “내 주는 강한 성이요”는 독일에서 뿐만 아니라 수많은 언어로 번역되어 오늘날 전 세계적으로 애창되고 있다. 주목할 점으로 루터의 찬송가는 교회 안에서 뿐만 아니라 정 치적 상황과 관련되어서 사용되었다는 것이다. 예를 들면, 세계 대전때 독일인들은 루터 의 찬송가를 제국주의적 차원에서 사용하였다. 전쟁을 선전하는 라디오에서나 전쟁차 그 리고 전쟁 포스터에서 “내 주는 강한 성이요”는 개작의 주요 모티브로 사용되었다. 루터 의 찬송가는 다른 나라에서도 정치적 상황과 관련되어 불렸다. 한 예로 한국을 들수 있다. 20세기 초에 미국 선교사들을 통해 한국에 도입된 루터의 찬송가는 일제 강점기때 한국 그리스도인에게 큰 영향을 주었다. 그들은 “내 주는 강한 성이요”를 부르며 나라의 독립 을 위해 투쟁하였고 하나님의 도우심을 바랬다. 본 논문의 저자는 루터의 찬송가가 여러 정치적 상황에서 사용되었는 것의 원인이 무엇보다도 루터의 시와 관련되어 있다고 보았 으며 따라서 본 논문에서 루터 텍스트를 중점으로 분석하였다. 또한 본 논문은 오늘날 독 일에서 루터 찬송가의 수용의 대한 비판적 목소리와 그와는 달리 한국에서 오늘날도 애 창되는 상황을 비교하여 저자의 견해를 쓴 논문이다. 언어학적, 찬송가학적 뿐만 아니라 신학적 분야와 관련된 논문으로 이 분야에 관련된 전문가들 뿐만 아니라 “내 주는 강한 성이요”을 애호하는 모든 그리스도에게 의미있는 논문일 것이라 생각한다.

주제어

“내 주는 강한 성이요”, 마틴 루터, 찬송가 수용, 세계대전, 일본 강점기

Date submitted: August 6, 2020; date evaluated: October 4, 2020; date confirmed: October 6, 2020 .