Frontier Theologizing A Refl ection on Insider Movements in Korean Church History

by John Kim

Introduction he missiological term “insider movements” is often used to describe people movements to Christ from within socio-religious communi- T ties. New believers in these movements take initiative to bring their own problems to the word of God to get appropriate solutions. Th e people who live in these distinct socio-religious communities are called insiders. When insider movements occur they can give us a unique glimpse into the Kingdom of God and perhaps a better understanding of how that Kingdom can expand as Jesus movements in a context where a group of people shares space and time in a homogeneous way. It’s within this homogeneous context that the dynamics of group conversion and social transformation can occur.

Th is article reviews the Korean people movements to Christ in Korean church history from an insider’s perspective. Refl ecting on Korean church history is important in order to revive the insider spirit and develop a self-theologizing/ self-missiologizing approach in world missions amongst Korean churches. Th is might also give us some clues as to how to reverse the decline of Korean church growth. Th e underlying purpose of this paper is two-fold: fi rst, the revival of Korean churches resulting in a genuine nationwide social transformation for the sake of the Kingdom; second, to illustrate the decisive role model in world mis- sion of Koreans as the 11th hour workers. Th is understanding is tremendously important as Korea now faces both a critical spiritual and socio-political crisis.

Because Koreans have been insiders themselves for a long period of time, Editor’s Note: Th is article was first this paper is a retrospective evaluation from an insider’s point of view for the presented at the 2016 gathering of the purpose of understanding the status quo and of meaningfully advancing the ISFM (October 14-16, in Dallas, TX). development of the Kingdom. John Kim (PhD, Physics) is serving as the director of INSIDERS and as Insider Movements in the Dawn of the Early Korean Church the coordinator of ASFM (Asia Soci- ety for Frontier Mission). He can be Th e year 1884, when Dr. Allen was sent as an offi cial missionary from the contacted at [email protected]. US, is usually accepted as the fi rst year of Protestant mission to Korea.

International Journal of Frontier Missiology 33:4 Winter 2016•167 168 A Refl ection on Insider Movements in Korean Church History

However, as is commonly known in the expatriates from the beginning. For of Commissioners for Foreign Mission. history of Korean Christianity, Roman example, some Koreans in Uijoo, Py- However, mission thrust within the Catholicism had already been intro- oungando put their lives on the line by mainland of Korea was made by Ko- duced a long time earlier and some of bringing the Christian faith into Korea, reans themselves. . . . This is so peculiar the scripture translation had already even in violation of their country’s laws, because we rarely observe similar phe- in order to introduce their people to been made. Th e gospel was spreading nomena in any other countries. In other life. . . . Korean mission movements had words, even before foreign missionaries throughout the Korean diasporas in already dawned in 1870 when the fi rst came to Korea, the gospel had already Manchuria and in Japan (overseas Kore- Korean Protestant Christians such as been sowed not by an expatriate mis- an students), despite the turmoil on the Lee Eung Chan, Paek Heung Joon, Lee sionary force but by Korean indigenous Korean peninsula due to the competi- Sung Ha, Seo Sang Ryun and Kim Jin Ki believers. At that time, Korea was so tion of world powers. Th ere are parallels crossed the Amnok River (Yalu River) dark and extremely closed towards any- in the book of Acts where in many cases which divides Korea and China in order one and anything coming from outside the initial breakthrough for spreading to bring the good news. . . . In 1882, Lee of the country. And various challenges the gospel was made by bicultural or in- Eung Chan, Seo Sang Ryung and Lee were causing the Korean people to go tercultural indigenous people.1 Th e main Sung Ha took the gospel in Chinese with through serious sufferings. . . . How then thrust of the Protestant mission force them back into Korea and translated was the Christian mission possible under towards Korea began in the late 19th Luke and John into Korean. In this way, such barriers? How then could the Kore- an indigenous Korean mission began to century when colonial powers including an church experience so unprecedented take its own path in 1876 and continued a growth and development as it did in Japan, China, and Russia were aggres- on until 1882. And in the next year, i.e. the history of world Christianity? What- sively competing for political and trade ever the answer is, the truth is startling: advantages. During that time, many of foreign missionaries came to Korea not the Koreans who would later become as the gospel sowers but as harvesters. believers were concerned about the fate of their home country, were living As we have briefl y reviewed, the initial outside of it in multicultural contexts, It was started mission thrust correlated with the and were open to accepting the gospel contemporary situation the Koreans as good news for their own country. at the initiative faced at that time, and it was started at the initiative of Koreans themselves. Now let’s look through some examples of the Koreans relating to what I would call insider movements during the early stages of the themselves. Can Such Rapid Growth be Protestant mission eff ort in Korea. As I Ascribed to the Nevius mentioned earlier, Korea had to struggle Mission Method? with external colonial powers (espe- Th ere were two major mission policies cially Japan) which were not regarded practiced by mainstream American mis- as Western nor Christian. Th is was why 1883, the fi rst two indigenous churches sionaries in Korea: the policy of comity the gospel was seen as very good news by were established by Koreans in Uijoo, (or the division of geographic areas by Koreans. It was natural that the early Ko- Pyoungando and Sorae, Hwanghaedo. denomination) and the Nevius mission reans who would later become believers The timing of the fi rst foreign mission- method. In this section, by looking at had a strong motivation and took initia- ary from the US to come into Korea was the contextual situation of Korea at that tive to fi ght against the unwanted (and ten years after the Koreans’ indigenous time, we will try to see if the Nevius evil) forces outside of their country—in mission initiative had already been es- mission method was detrimental to the large part because of their understanding tablished and three years after a couple rapid growth of Korean churches as we of the good news. I believe this happened of books in the gospel had already been often think it is. Th e Nevius mission translated by Koreans themselves. because Koreans understood what they method is understood as the indigeniza- needed as insiders in the Korean context. A Korean church historian, Jeon Taek tion of the local churches in three ways: David Cho explains the initiative the Bu, deals with Korea’s mission initia- self-support, self-governance, and self- early Korean believers took: 2 tives in a similar manner: 3 propagation. However, in understanding I believe that the Korean mission history It is said that the Protestant mission in the dynamics of rapid Korean church needs to be explained in a distinctive Asia was pioneered by the London Mis- growth, the Nevius mission method is way, different from the general missions sionary Society and the Netherlands not as valid since the growth was not just understanding of Western missions ini- Missionary Society. They approached an indigenization process. Rather, it was tiatives in the other countries where Korea too, but the major initiative the result of the nationwide spreading of the gospel was introduced mostly by was later on by the American Board the self-initiated Bible study movement.

International Journal of Frontier Missiology John Kim 169 Th e Nevius mission policy was intro- he eff ectiveness of the Nevius mission method duced when seven Presbyterian mission- aries invited John Nevius and his wife was really proven in Korea. Th e diff erence (who were serving in China) as the main was the self-initiated Bible study. speakers for a two-week retreat in Seoul, T Korea, on the seventh of June 1890. Th is self-motivation and awareness spread the gospel through their natural After long discussions, they decided to resulted in consecutive Korean-initiated networks and started believers’ gatherings adopt the mission policy that had been movements in the areas of Bible transla- in their homes.9 introduced by Nevius. Th is was a valid tion, Bible study, and Bible distribution. It was November 1884 when Lee Eung and appropriate mission method for an When those movements spread, social Chan and Seo Sang Ryun were baptized initial breakthrough in Korea during transformation naturally followed. by a western missionary, John Ross, from which time there were not yet any com- Christians were motivated to learn Scotland. Th ey helped John Ross to learn prehensive church structures.4 Its essence the Korean alphabet, Hangul, for the the Korean language. John Ross, who is the “three selfs” mentioned earlier. purpose of Bible study. Because of their was involved in Bible translation, recalls However, what happened in Korea strong motivation to learn the Word of his experience of visiting a Korean village through the method was the spreading God, Korean women, who were limited in the West Manchuria area as follows: 10 of what became nationwide self-initiated in their educational opportunities, were Bible study. As a matter of fact, China motivated to improve women’s rights . . . we arrived at the fi rst Korean village was the main country where the Nevius in the male-dominated society. Th us, by sunset. Around thirty Koreans wear- mission method had been intensely the need for fair educational oppor- ing white traditional robes welcomed practiced, but its eff ectiveness was really tunities for women resulted from the us. We stayed at the chief villager’s proven only in Korea. Th e diff erence was self-awareness of Korean women which house. I feel there is no way to express their hospitality. . . . A big change had the self-initiated Bible study.5 Harvie emerged through Bible study move- taken place since something happened M. Conn who served in Korea for many ments.8 I will share an example of an 6 two years ago in this village. The gos- years examined its success as follows: insider movement where the women’s pel was introduced to this village in the The central theme of Nevius’ method role is decisive in the latter part of this valley two years ago. Since then, some is neither self-supporting nor self- paper. Th is example is an active model hundreds of Koreans now enjoy their governing. It is indeed an emphasis that is still alive in Korean communities. lives while following the way of the gospel. We cannot but be surprised on the Bible as the foundation for all Th e early Korean mission was carried out when we think about their motivation, sorts of Christian ministries and train- by ordinary believers. In other words, dur- ing through the Bible study meetings. the growth of their faith in Christ, and ing the period when there were no de- By doing so, the Bible was studied and the results. No missionaries had ever applied to the hearts of the believers. nominational structures or seminaries, the been in the village but just some Ko- early breakthrough in the spreading of rean gospel messages and tracts. It is interesting to know that the Koreans the gospel was accomplished by so-called were culturally self-aware and that they laymen. Th ey must have known what to Gospel Transformation did the Bible studies at their own initia- do as Korean insiders. Here at this point, tive. It was a conviction based on their we can also introduce “oikos movements.” Spreads Through Whole belief that Koreans could become much Th e earliest churches in Korean church Classes of People more complete—more fully Korean— history were established by Koreans According to Jeon Taek Bu, the early than ever before through the Bible study themselves. Th ey were actually just home- Korean Protestant believers were not meetings. Th is principle was applied also based Jesus movements. In 1882, Kim called Christians, but they were called to the education circles as a means to Chung Song started his own “oikos” at Yesu-jaengi or Yesu-kun. Suffi xes like overcome the contemporary challenges a Korean village in the West Manchuria “-jaengi” or “-kun” (attached to Yesu or faced by many Koreans at that time. Lee area. And in 1883, Paek Hong Jun of- Jesus) were commonly used in Korean Man Youl states that this was the goal fered his house as a gathering place with society to identify those who had certain of Korean Christian educators. Accord- Lee Sung Ha and Seo Sang Ryun as expertise in their professional areas. At ing to him, many Christian founders of founders. Th e church that was started at that time, Korea (the actual name of educational institutions claimed the pur- Seo Gyung Jo’s house in the Sorae village the country was Chosun) had a social poses of their establishment was either in 1884 is another example. Th is was or class hierarchy with classes called to “Make Koreans Better Koreans,” or to the result of the indigenous evangelizing Yangban (the scholar-offi cials), Joongin “Make Koreans Proud of Being Kore- eff ort on the part of Seo Sang Ryun. Seo (literally “middle people” or technicians ans,” or to “Make Korea Great Th rough Gyung Jo’s fellowship was one of the fi rst and administrators subordinate to the Christ and His Teachings.” 7 fruits of his work. In this way, Koreans Yangban), Sangmin (farmers, craftsmen,

33:4 Winter 2016 170 A Refl ection on Insider Movements in Korean Church History

and merchants), and Chunmin (literally message and which appeared in the early 20th century (1903–1910).14 While “despised people” or slaves and “unclean newspaper Th e Independent: 12 expatriate workers were really strug- professions” such as leatherworkers, gling in a foreign cultural context and I cannot stress too much his work butchers, shamans, etc.). Th is system is through the Korean and English editions suff ering from serious self-doubt, defeat- not exactly the same as the caste system of The Independent newspaper. . . . ism, frustration, and loss of pride, early in India, but there is a great similarity. He educated Koreans with something Korean believers experienced the special During this time, the gospel was spread- special as follows: “All people are equal work of the Holy Spirit in a Pentecost- ing in Jesus movements among the lower human beings when they are born. This like event while praying collectively. Th is classes such as the Sangmin and Chun- truth didn’t come from Anglo-Saxon or kind of Pentecostal experience was not min. Th ese were grassroots Jesus move- Latin people, but from God to every strange to the early Korean Christian ments. Jeon Taek Bu said that Protestant one. . . . And the personal right and believers as they had already observed Christianity had taken root among the prosperity that foreigners enjoy are not spiritual phenomena such as demonic lower classes and when faith in Jesus en- gained accidently but achieved by long possession in folk beliefs relating to the tered a village it spread like an epidemic. term research, struggle, and even fi ght. practice of shamanism. Th e well-known And those who accepted Jesus began to If Koreans really want to achieve such honored early Korean church leaders right and prosperity, then they should commit their lives to rescue their country like Jeon Gye Eun and Kil Sun Joo do the same thing.” (through the gospel) from the widespread were greatly impressed by the Pente- suff ering and hardship it was undergo- In fact, the leaders representing the Inde- costal experience. It is interesting to ing. Because of the Jesus movements, pendence Club such as Seo Jae Pil, Yoon note that they had all previously been many Christian leaders later became the deeply involved in Korean folk religion, patriots who fought against the Japanese Confucianism, the practice of Taoism, colonial force to achieve independence.11 and animism (the belief in the spirits of mountains, etc.). However, in the crisis While the gospel was taking root and of the downfall of the country, the Pen- spreading among the lower social Transformational tecostal movements spread rapidly. classes in Korea with names like change Yesu-jaengi or Yesu-kun, at the same Kil Sun Joo is known as an early Kore- time there were also many high class began to take place an church leader who ignited the fi re of national leaders who were concerned revival movements in the Pyoung Yang about the fate of the country. Th ey within the Korean area. It is said that he became a man established the Dongnip Hyeophoe social hierarchy. with superpowers at the age of 23, who (Independence Club) in 1896, and mastered a secret form of spiritual con- through this club, Seo Jae Pil (Philip centration called “Charyeok.” But after Jaisohn) fostered the independence becoming a Christian believer at the movements. He proclaimed the age of 28, in 1896 he became a Pente- “Self-Reinforcement Spirit as the Chi Ho, and Lee Sang Jae were all be- costal and started early-morning prayer Sovereignty of People” and “Self- lievers—laymen who could also represent meetings with his fellow elder Park Reinforcement Movements for the Korean church communities at that time. Chi Rok in 1905. Th ese early-morning Sovereignty of People.” In the edito- Th ey were the initiators of grassroots prayer gatherings have become a tradi- rial message of his bulletin dated 26 movements based on the gospel when tion of Korean Christianity. Jan 1897, he outlined his thesis about the fate of Korea was in such a vulnerable the gospel in a very positive manner state. During the independence move- A Brief Analysis of the Early by saying that the leading countries in ments, a transformational change began Breakthroughs of the Gospel the world had all adopted Christianity to take place in Korean social hierarchy. passionately and they were civilized As an example, a butcher who was in Korea Foreign missionaries came to Japan and and enjoying great blessings from from the lowest class called Chunmin, God. When he was forced to leave China much earlier than to Korea. In made an opening address where tens of Korea because of a conspiracy plot by terms of geographical and cultural prox- thousands of Koreans gathered for the the Russian Consular Offi cer Weber, imity, we cannot fi nd a big diff erence. movement event. Th ose were grassroots and pro-Russia Korean politicians, However, a meaningful breakthrough of movements indeed.13 his role was taken over by Yoon Chi the spread of the gospel took place only Ho. Yoon Chi Ho publicly honored Jeon Taek Bu stressed some characteris- in Korea. Jeon Taek Bu analyzed the Seo Jae Pil in “An Honest Confession” tics of the nationwide revival movements diff erence by looking at four factors: 15 which was his response to Pil’s farewell that Korean churches experienced in the 1) a patriotic spirit of self-defense for

International Journal of Frontier Missiology John Kim 171 the motherland arose among Koreans efore offi cial American missionary work began, due to the occurrence of frequent inva- sions by other countries such as China Bible translation and the establishment of church and Japan;16 2) an awareness of the fellowships had already been initiated by Koreans. need for a more progressive civiliza- B tion dating from the 1700s; 3) a unique which would ensure their survival against structures were imported from Western sense about a “Supreme Heavenly God” the backdrop of the diminishing power countries, mostly from the US. In a which existed in Korean traditional folk of the rulers of the country. In fact, revival sense, whenever true contextualization religion; 17 and 4) a consciousness of and movements broke out which clearly has not occurred in the Korean con- a pride in the Korean language which showed their spiritual vitality. Th e early- text, the foreign and Western-initiated was based on Korean ethnicity. morning prayer meetings, their fasting structures and movements have not and overnight prayer practices, and the really successfully penetrated the hearts Agreeing with this analysis, Lee Man unique Pentecostal spiritual gifts are all of Koreans. Th e situation and context Youl goes on to raise the issue of true part of Koreans’ indigenous religious in Korea have been changing. Th e kind independence with Korean churches traditions. Th ese strongly correlated with of motivation and initiative that drove nowadays. It has been a long time since each other and were regarded as the many early Koreans who later became Korean churches celebrated the 100th evidences of God’s special intervention believers is not present any longer. anniversary in 1984 of the introduction of on behalf of all Koreans. Th is is truly an Protestant Christianity in 1884. However, However, here in this section, I will insider’s perspective. since that time, dependency on the West gladly give an example of a current has become very common in almost all It is true to say that Korean Christian- Korean insider movement that is still forms of Korean Christianity including ity experienced amazing growth in a ongoing. Here is the short story of theology, doctrinal faith confessions, wor- relatively short time in mission history. “Yang Sil Hoi.” In fact, under the name ship forms, Christian lifestyles, and even Over time, an organizing process came “Yang Sil Hoi,” the people formed a gospel songs and hymns. Many Korean naturally. However, at the present time, legal entity in 1991. Th e name means Christians are now merely recipients and when we are observing a worrisome a community where people live their consumers of those Western forms of decline in Korean Christianity, I am lives according to their consciences Christianity in a passive way.18 concerned about the loss of the insid- and based on their faith. Th e story goes ers’ perspectives and initiatives because back to the time before the Korean war. Refl ecting on the early spread of the gos- Korean Christianity has become so In (North Korea) before the Korean war, pel in Korea, I have come to believe that dependent on Western forms. In there was a woman called Cha Young a strong awareness of the spirit of being my conclusion, I will try to discuss a Eun. She was just an ordinary wife but a Korean, including a sense that they as in- little bit more about this retrospective woman of prayer. She had been com- siders were spreading a Korean gospel— refl ection and I will attempt to suggest mitted to praying every day for ten years was the main cause for this breakthrough. appropriate corrections for the future. Koreans at that time were facing a real early in the morning for the indepen- political crisis and had to be ready to cope dence of Korea from Japan (which had with rapid change and external challeng- The Yang Sil Community: A occupied Korea since 1905). One day es. Th ey had fi rsthand awareness that the Living Example of an Insider while praying, and in a vision, she heard a gospel was good news. Even before the Movement voice saying that she should leave (North) Korea as there would be serious trouble American missionaries had begun offi cial Although the intrinsically Korean dy- in the near future. She realized it was a missionary work in Korea, Bible transla- namics, central to the spreading of the vision given by God to help women. In tion and the establishment of church gospel among Koreans, seem to be de- 1946, she came down to Seoul, South fellowships or home gatherings had been clining, there has actually been an amaz- Korea, with around 100 people accompa- already initiated by Koreans themselves. ing church growth in Korea since the nying her and settled in a village. It wasn’t And the earliest Christian communities Korean War in the 1950s. Th e growth long before the number of the communi- extended their infl uence to the grassroots has come along with industrial and eco- ty members grew to 300. She emphasized level of Korean lives without any assis- nomic development not only in the mo- the role of wife was that of being a helper tance from Western theological seminar- dality structures—mainstream Christian to her husband. She taught that playing ies or Christian institutions. Th e gospel- denominations—but also in sodality the right role of a wife was the fi rst step spreading movements had an intrinsically structures—student/campus Christian in loving the country. Korean dynamic, as Koreans, who were movements like CCC, Navigators, UBF, insiders, took initiative and recognized ISF, YWAM, etc. However, in almost all Even though there has been some de- the need for social forms and patterns of those cases, the movements and the gree of breakthrough in women’s rights

33:4 Winter 2016 172 A Refl ection on Insider Movements in Korean Church History

since then, at that time, women were an vision from God, many Korean women fi nd ways to resolve their contemporary unreached people group and were iso- experienced restoration of their broken problems through a Korean style of lated from the main society. After set- families and they determined to serve prayer and of Bible study movements. tling down in the village, she continued others in similar trouble. Eventually Lee Th e impact was nationwide and even the the prayer fellowship among women. Tae Young (the woman lawyer) came to barriers from the social class structure Th e leadership mantle was passed on work with them for social transforma- were overcome. Even though there had to a woman called Park Geum Jung. tion through faith in Jesus, and the com- been expatriate workers who had tried Park Geum Jung adopted the passion munity is still actively serving Korean to infl uence the local Koreans, many of and prayer style of the fellowship but society as it faces challenges in a more them were really in great confusion due also started to make her own leader- multicultural context. Th ree generations to the huge cultural gap. ship decisions. After Cha Young Eun of Koreans have been part of this Jesus Parallel to the economic growth, the passed away in 1967, Park Geum Jung movement, have been involved in the modality and sodality structures seemed continued on in the same role community’s life dynamics, and, as Ko- rean insider believers, continue to share to become great Christian movements In 1967, Park Geum Jung started a new the spirit of Jesus with other Koreans. throughout the whole country. How- community where most of the members ever, such movements which were fos- consisted either of women from broken I believe that this is a beautiful example tered in Western organizational forms families or of women who had suff ered of a Korean insider movement that is and Western denominational structures painfully from a male-dominated society. still active. When they continued to take are already stagnating, or even declining. She helped those women through prayer initiative to deal with their problems and Th e problem is most of these move- and faith counseling. Many women were ments still feel very foreign and have moved by her committed service and Western styles. At this point, I strongly began to experience recovery which was feel that Koreans need to fi nd their fully demonstrated by changes in their lives. indigenous identities as Korean insiders As a result, many husbands and children in the Kingdom of God again. joined the women to try to recover their It was a vision As an example of a Korean insider family relationships again and the com- movement that is still ongoing, I in- munity began to grow. Th ese families given by God troduced “Yang Sil Hoi.” As they have in the community took it upon them- to help women. not been connected with any west- selves, according to their faith in Jesus, to ernized denominational structures or help other women in trouble and other mission organizations, when they dealt families in crisis by establishing “Yang with social problems such as women’s Sil Hoi” in 1978. And the fi rst woman rights or the issues of broken families, lawyer in Korean history, Lee Tae Young, they were able to approach the local became involved in the community life refl ected on their faith in Jesus through people without any prejudice. Because and advised opening the Sindang branch prayer, they had the momentum to keep of that, many local people have joined of legal counsel for families in 1983. Th en maintaining their faith traditions and the community and have been willing they established a children’s day care their community life dynamics. Since to serve others in the same way that center and off ered to support careers for they didn’t belong to any one denomi- they themselves have been served. women. Volunteers and supporters joined nation, their impact on women and the community and the community families with problems was much more In conclusion, here are some sugges- continued to move up into the society. In straightforward and positive than that of tions I would like to share for how 1991, “Yang Sil Hoi” became a registered denominational Christian institutions. to possibly overcome the declining legal entity and a community church was situation of Korean Christianity— also established. Th is church and commu- something about which many Chris- nity don’t belong to any denominational Conclusion tian leaders have been concerned. structure; however, their social service and A brief review was presented in this First, Bible study meetings and fellow- community life is very active. Now they short article of how the early break- throughs of the spread of the gospel took ships need to be encouraged to be in an are also actively involved in social service place in Korea . . . We have seen that the “oikos form” of family and community activities including family health and local indigenous people (the Koreans) life. Koreans have an intrinsic spirit multicultural family care programs. were determined as insider believers to of community. Th is is very clear as we Th rough a beautiful commitment of face the crisis together regarding the see how Koreans enjoy holidays and a woman of prayer motivated by a fate of their country. Th ey desired to seasonal festivals with their extended

International Journal of Frontier Missiology John Kim 173 families. Many times, Christian west- hey were able to approach the local people without ernized organizational structures have interrupted or even halted family life any prejudice when dealing with social issues such rhythms and dynamics when husband and wife have not been part of the same as women’s rights or the issues of broken families. T 11 faith in Jesus. An institutional church- Accomplishing world missions might Ibid., pp. 117–118 (in Korean). oriented Christian life may not be the include the issue of the unifi cation of 12 Ibid., p. 136; Lee Gwang Lin (이광 best way to lead families in present-day the two Koreas, but any new growth 린), Research on the Christian Civilization Korea into the Kingdom of God. of Korean Christianity will require the Idea (기독교개화사상연구: 일조각; 1979), p. recovery of Koreanness in our own 139 (in Korean). Secondly, there is another point that 13 Korean context through the Good Ibid., p. 137 (in Korean). continues on from the fi rst one: ex- 14 News once again. IJFM Ibid., pp. 159–160 (in Korean). amples of Korean insider movements 15 Ibid., pp. 163–165 (in Korean). that are not related to existing Western 16 Th is spirit of self-defense is probably structures need to be identifi ed more. Endnotes related to the situational contexts in which “Yang Sil Hoi” is just one example. Th e 1 In this world of globalization, we Korea has found herself throughout her his- institutional church-oriented life which may expect the acceleration of the expan- tory. Around 1300 years ago, Korea defeated does not result in social transformation sion of the Kingdom as we see so many an invasion by China (Su Dynasty) with a can be a great hurdle for the majority people living in multicultural situations. united front led by the general Euljimunduk. of currently unreached Koreans. Many of those in the Korean diasporas who Later on, Korea had to fi ght against Mongolia were scattered throughout Central Asia and during the period of the Korea Dynasty and Th ird, while Korean churches enjoy China during the period when the Commu- then later yet against Japan during the Lee many holidays brought over from nists came to power may become the seeds Dynasty (Chosun). Th roughout all these inva- Western countries and denominations, for a new Korean world missions thrust. sions by other countries over the centuries, the 2 spirit of self-defense has only grown stronger Korean traditional festivals in diff erent David Cho (조동진), People and Reli- gion – An Analysis of Mission History during in the minds of all Koreans. Especially in the seasons are regarded as non-Christian. the Western Colonial Period (민족과종교-서 late 19th and the early 20th centuries, when Th is means Korean faith communities 구식민사에얽힌선교사의해부) (Star Book the ruling power of the Korean leaders was have not really yet gone through a gen- Pub. 도서출판별: 1991), pp. 315–317 (in Ko- declining and the people had to become ready uine contextualization process. In many rean; the given English translation is mine). to fi ght against foreign powers again, the spirit of self-defense was purposefully revived by ways, Korean church communities look 3 Taek Bu Jeon (전택부), History of remembering the historical incidents. Koreans like miniatures of American church Korean Church Development (한국교회발전 got used to reacting collectively to crises cre- 사) (Korea Christian Book Publisher communities. Korean Christians need ated by external causes. In the modern age, 대한기독교출판사: 1987), p. 14 (in Korean). to be encouraged to redeem their own when the foreign monetary crisis threatened 4 Young Jae Kim ( ), Korea Korean traditions themselves. 김영재 the economic stability of Korea, they overcame Church History (한국교회사) (개혁주의신행 the crisis by the nationwide collaborative Fourth, the present political situation 협회: 1992), p. 92 (in Korean). action of collecting gold. Th is ability to pull 5 that Korea faces looks similar to that Yong Gyu Park (박용규), History of together and act collectively for the common which confronted the country during Korean Prosbyterian Philosophy (한국장로교 good seems to be rooted in the spirit of self- the early stages of the spreading of the 사상사) (Chongshin University Press - 총신 defense that has been formed in the minds of gospel in the late 19th century. After 대학출판부: 1992), pp. 110–120 (in Korean). Koreans throughout their long history. 6 the Sino-Japanese and Russo-Japanese Ibid., p. 113 (Th is English translation 17 Yoo Dong Sik asserts that Koreans is mine. You can see the original English wars, colonial Japan started ruling could accept the biblical God who has a sentences given by Conn, Studies in Th eology Korea in 1910. Even though inde- relationship with humans without serious of the Korean Presbyterian Church, 29). diffi culty due to an existing consciousness pendence from Japan was achieved in 7 Man Youl Lee (이만열), Korean about the Heavenly Being found in Koreans’ Korea in 1945 after the Second World Christianity and Historical Perception (한국 folk shamanistic beliefs. (Korea Religion and War, the Korean peninsula was force- 기독교와역사의식) (지식산업사: 1981), p. Christianity [한국종교와기독교] Daehan fully divided into two countries, North 18 (in Korean). Christian Book Publisher [대한기독교서회], and South Korea, by other countries 8 Ibid., p. 21 (in Korean). 1973), p. 93 (in Korean). like the US and the Soviet Union. In 9 Taek Bu Jeon (전택부), History of 18 Lee Man Youl (이만열), Korea these days, Koreans need to be moti- Korean Church Development (한국교회발전 Christianity and Historical Consciousness vated to take the initiative once again, 사) (Korea Christian Book Publisher (한국기독교와역사의식); 지식산업사, 1981), p. 135 (in Korean). to come together through prayer and 대한기독교출판사: 1987), pp. 98–103 (in Korean). indigenous Bible study movements, 10 Ibid., p. 99 (Th e contents are re- and to seek the Lord for the right translated from the Korean in the book into direction for the fate of their country. English by the author of this paper).

33:4 Winter 2016