138 Dialog: A Journal of Theology . Volume 45, Number 2 . Summer 2006 The Lutheran Confessions in Korea By Jin-Seop Eom

Abstract: Although Christianity has been active in Korea for two centuries, the church of the Lutheran confessions was planted only a half century ago, in 1958, by the Lutheran Church-Missouri Synod. With an ecumenical face, Korean Lutherans provide a dynamic leaven in wider society and the church is growing. Even though other Korean church bodies have engaged in writing new confessional statements, Lutherans are finding the richness of the Lutheran Confessions in the sufficient for self-understanding and expansion.

Key Terms: Confession, Lutheran, Korea.

In Caesarea Philippi Jesus asked his disciples, ‘‘Who do was introduced approximately one hundred years you say that I am?’’ We know what Peter replied: ‘‘You later, pioneered by Presbyterians and Methodists are the Christ, the Son of the Living God’’ (Matt. from North America (1885). Seventy-three years 16:13–16). This is the question each generation must later (1958) came to Korea through answer. Faith, Philip Schaff says, ‘‘has a desire to express the Lutheran Church-Missouri Synod in America. itself before others.’’1 ‘I believe; therefore I confess’ As result of that missionary effort, the Lutheran (Credo, ergo Confiteor). This is exemplified by a Korean Church in Korea was established in 1971 as an pastor in the early part of the twentieth century who used autonomous national church. It continues to this to shout in the streets with eschatological urgency, day as the only national Lutheran church body in ‘‘Believe in Jesus and [go to] Heaven!,’’ later shortened the country. Focusing at the start primarily on mass to ‘‘Jesus, Heaven!’’ This attitude is still alive. A Korean media programs, Christian literature materials, and Christian might ask the following question when meet- social outreach work rather than on a more tradi- ing another person: ‘‘Do you believe in Jesus?’’ An tional type of church planting, the Lutheran Church expatriate missionary from Germany remarked recently in Korea presently has only thirty-six local congrega- that such a question would be unthinkable in western tions with some four thousand members, while countries. This is a question of confession. Protestants as a whole count nine million church Confession includes a quality that makes it more members out of ’s population of forty- than dogma. Confession is profoundly personal. The eight million. Presbyterian Christians are the greatest personal aspect, though, comes only after the collec- in number with the Methodist, Full Gospel tive ‘‘We believe, teach and confess’’ (Credimus, con- (Pentecostal), and Holiness churches following fitemur et docemus), which is characteristic of the behind. However, the Lutheran presence, influence, genuine confession of the whole church. and impact are strong because of the Lutheran Church in Korea’s mass media ministries, such as the Korea Lutheran Hour, Christian Correspondence Lutherans Confessing Christ in Course, its publication ministry, and the extensive Korea penetration of its Korea Bethel Series Bible study program. Because of the Lutheran Church in Korea’s small Roman Catholicism was introduced into Korea size, both ordained pastors and lay members are all more than two hundred years ago. the more eager to keep their sense of Lutheran

Jin-Seop Eom is assistant professor of historical theology at Luther University in Korea. He received his Th.D. degree from Luther Seminary, Saint Paul, Minnesota USA, in 1996. The Lutheran Confessions in Korea . Jin-Seop Eom 139 identity strong. Major factors binding them together Bible and Confession have been the liturgy, vestments, the lectionary, the Christian church year calendar, and similar elements of church life. The importance of doctrine has been The Bible is the norma normans; the Confessions are the of second rank even though the three sola principles norma normata. That is why Korean Lutherans insist on are frequently preached from the pulpit. The translating the word Confessions ‘shin-jo’insteadof Lutheran Church in Korea subscribes to the three ‘shin-kyeung’(‘shin’standsforfaith;‘jo’ for article[s]; ecumenical creeds (Apostles’ Creed, Nicene Creed, ‘kyeung’ for scripture[s]) to differentiate the Lutheran Athanasian Creed), the and confessional documents from ‘Seong-kyeung’(‘seong’ Luther’s Small Catechism as ‘‘representative creeds stands for holy), Holy Scriptures. Carl E. Braaten cate- of Christendom and true interpretation of the gorizes five types of attitudes among Lutherans toward Scriptures.’’ In addition, the church refers to the confessional writings2: 1. an attitude of repristina- Luther’s Large Catechism, the Apology of the tion, 2. an attitude of nonconfessional Lutheranism, 3. Augsburg Confession, the Smalcald Articles, the an attitude of hypothetical , 4. Formula of Concord—Treatise on the Power and an attitude of anti-confessional Biblicism, 5. an attitude Primacy of the Pope is missing!—as ‘‘faithful exposi- of constructive confessional Lutheranism. In my opi- tion of the evangelical theology of the Lutheran nion, the third type best applies to most Korean Reformation.’’ The entire Book of Concord was not Lutherans in the sense that they would accept the con- translated into Korean until 1988. At ordination, a fessions only ‘‘insofar as’’ (quatenus) they conform to pastoral candidate is asked whether he subscribes to Scripture and commit themselves to the confessions and will hold fast to the Confessions. only‘‘insofaras’’(quatenus) they are relevant to modern The Apostles’ Creed is recited each Sunday while times. The first type, however, also applies to a certain the Nicene Creed is used once a month in certain degree in the sense that Lutherans are conscious of their congregations, and the Athanasian Creed once a year identity as mentioned above, thus subscribing and hold- on Trinity Sunday. Luther’s Small Catechism is the ing fast to the confessions ‘‘because’’ (quia)theyare most used of the Lutheran Confessions for cateche- Lutheran. It has something to do, among others, with tical teaching, even though it would be most natural the authoritarianism at work in Korea. to recommend it also for home use in a Confucian These two attitudes are also reflected in the other society like Korea, remembering that the Small denominations. Korean Protestantism is largely influ- Catechism is primarily intended for fathers to teach enced by the Presbyterian Church, which represents his family. Beyond this, there appears to be little some sixty percent of Protestants in the country. As a interest in the Lutheran confessional writings, even retired professor of church history at a Presbyterian though there have been sporadic attempts to read the seminary remarked, the Korean Presbyterian Church entire Book of Concord as a course of study. does not think highly of her confessions due to the There has never been a split resulting from doc- influence of the evangelical revival movement from the trinal discord in the Lutheran Church in Korea, nor eighteenth and nineteenth century. This perspective is has there really been any inter-Lutheran debate combined with a Pietistic and Puritan orientation, about the meaning of the contents of any specific despite the fact that Protestant orthodoxy was also intro- item/article in the confessional writings. This prob- duced into Korean Presbyterian churches. Presbyterian ably has something to do with the fact that the missionaries from North America transmitted the Lutheran Church in Korea is a relatively young ‘‘Westminster Confession’’ and the ‘‘Westminster mission church and has therefore been more preoc- Catechisms.’’ The Korean Presbyterian Church today cupied with church growth. Moreover, many of the holds fast to the reformed confessions even though it is pastors and lay members have come from different divided into many factions. denominational backgrounds, mainly Presbyterian True to its reformed tradition, some Presbyterian and Methodist and Full Gospel (Pentecostal) churches have written their own confession in recent churches. 140 Dialog: A Journal of Theology . Volume 45, Number 2 . Summer 2006 times, after having rejected ‘‘The Confession of 1967’’ and for the life of individual Christians. A church proposed by the United Presbyterian Church in the without a reliable theology based soundly upon the United States of America. The Presbyterian Church of Holy Scripture will inevitably go astray. Reliable Korea, the second largest of the more than one hundred theology is unthinkable without confessions. The organized national Presbyterian church bodies in Korea, Christian Church has never been without a creed wrote the ‘‘Confession of Presbyterian Church of (Ecclesia sine symbolis nulla). Korea’’ in 1986. The fourth largest, the Presbyterian In Korea we can learn the importance of confessions Church in the Republic of Korea, known as a theolo- from the case of the Holiness Church. A denomination gically progressive and socially activist church with a unique to Korea, and celebrating its one hundredth strong ecumenical orientation, wrote the ‘‘New anniversary in 2007, this church was established by Confessional Statement’’ in 1972. In the estimation of two Koreans educated in Japan under Wesleyan influ- this church’s leadership, it is first of all significant that ences. To strengthen the identity of the church, theolo- these were written by the hands of Koreans. The church gians are articulating their theology of the church with also has composed statements, declarations, and other materials from the formative period of the church. In so documents about social, political, economic, national doing, opinions differ regarding how far to go back: reunification, indigenization and environmental issues. whether to the nineteenth century Holiness movement, These social statements sometimes seem to be given or to John Wesley, or to the sixteenth century almost a ‘‘confessional’’ status. From their standpoint, Reformation. In this sense it is a great blessing that we whichemphasizesdiversity, these church leaders would Lutherans already have a set of Confessions on which to maintain that Lutheranism needs to overcome its uni- build without perplexity. With theological winds blow- formity in confessional matters. ing from the four corners of the earth, it is important to With these basic background considerations in have a solid theological foundation on which to stand. mind, we will review a number of roles the It is, however, all the more important to study the Lutheran Confessions play in Korea. Confessions and their significance for the present situa- tion. Simply retaining the Confessions like a museum fossil and parroting them back has neither meaning nor The Role and Function of the persuasive power for modern people. Lutheran Confessions It is not necessary, however, to write our own new confession, as The Protestant Christian Batak (Individually and as a Whole) for Church (Huria Kristen Batak Protestan) in the Lutheran Church in Korea Indonesia did in 1951. The Karo-Batak Protestant Church followed when it composed its own reformed ‘‘Basic Confession’’ in 1979, and the Lutheranism has been from the beginning a confes- Church of Toraja did also by adopting its ‘‘Toraja sional movement. Confessions define what Lutherans Confession’’ in 1981. It is a good sign that the believe, and they are the lens through which we con- Lutheran Church in Korea pastors of the younger tinue to understand and interpret the Scriptures. One generation have formed a ‘‘Luther Reading Club,’’ should note how much of the Apology of the Augsburg meeting regularly to discover and to discuss the Confession is exegetical, as the understanding of ‘‘jus- significance of Luther’s thoughts for the everyday tification,’’ for example, informs the interpretation of life of the church and for each believer. As an exten- certain Bible passages that are related to ‘‘works.’’This is sion of the Luther reading program, there is a plan our hermeneutic. The Confessions are a correct exposi- to study the Confessions in a similar fashion. tion because they faithfully interpret the Scriptures. In Among the confessional documents, especially short, they will have a role in identifying what it means Luther’s Small Catechism should be used more dili- to be Lutheran and the function of clarifying the faith. gently for catechetical instruction of new converts The Confessions increasingly remind us in our and for edification of laypeople, both young and old. day of the importance of theology for the church Among a great variety of Bible study tools, the Small The Lutheran Confessions in Korea . Jin-Seop Eom 141

Catechism has proven itself the best tool for teaching Christian church in Korea through the Bethel Series the basics about Christian faith and life. Bible study program, the Korea Lutheran Hour radio ministry, and the Christian Correspondence Courses. About 750,000 people have enrolled in the Christian Potential Uses that the Lutheran Correspondence Course since 1960. Korea Lutheran Confessions Might Find in Other Hour programs drew many radio listeners and TV Denominations viewers in the 1960s when there were few educational programs on the radio and TV. The Korea Bethel Series is still popular with courses that started with an intensive overview of the Old and New Testaments, Mainstream Korean Protestantism has been one- later extended to additional courses on Christian Life, sidedly devoted to church growth with the percen- Salvation, Faith, and Worship. Many denominations, tage of Protestant Christians increasing from about including even Roman Catholic nuns who partici- five percent of the population in 1961 to roughly pated in the leaders’ seminar, have used Bethel Series twenty percent in 2005. However, the one-sided materials for the nurture and edification of church emphasis on church growth has also had its down- members. For some churches it has contributed to an side: schisms, materialism, overemphasis on size, a increase in membership. This is evidence that distorted ‘‘health and wealth gospel,’’ too much of an Lutheran doctrine has competitive power to win peo- ‘‘other-world’’ emphasis, mysticism, enthusiasm on ple. It only needs to be adapted to the local environ- the one hand; and Liberation theology in terms of ment in this post-modern age. Minjung Theology on the other hand. The means of The Confessions also serve the preaching of the growth took precedence over the purpose of the gospel, helping to assure that the preaching of the growth. As a result, there are really no substantial gospel does not go astray. They are some most doctrinal differences that characterize Korean valuable resources for educating people about the Protestant denominations. gospel. But they do need to be articulated for people Korean Protestantism, however, is now trying to living in this present age. overcome the disadvantages of the church growth emphasis on quantity and seeking a growth in qual- ity. After multiple schisms in the past, some Confessions and Presbyterian churches have now begun rallying for reunification. This process will help them become more conscious of their own heritage. As they People today ask why we need a confession for each become more true to their own tradition, they will denomination. However, each denomination needs also have an eye for the Confessions of Lutheranism, its own confession as the ecumenical movement especially the Augsburg Confession and Luther’s seeks ‘‘unity in diversity’’ or ‘‘koinonia in diversity.’’ Catechisms, which were originally intended for use It is important for us moderns to internalize the self- by the ‘‘whole’’ church. One condition for such a understanding of the original confessors. They did positive ecumenical contribution from Lutherans not want to break with the Una sancta of God, but, would be that Lutherans themselves take an active as Hermann Sasse insists, they confronted the stance in advocating and using the Confessions. church and humanity with the ‘‘question of truth.’’3 The Lutheran Church will always be ‘‘the ’’ in the strict sense of the word. Lutherans are Confessions and Evangelism decidedly not a sect-type denomination. Rather, we believe that what we ‘‘believe, teach and confess’’ is what all Christians should ‘‘believe, teach and con- In its relatively short history, the Lutheran Church in fess.’’ Likewise, the Lutheran Confessions are not Korea has made remarkable contributions to the entire meant to be parochial, but ‘‘transcendent,’’ ‘‘crossing 142 Dialog: A Journal of Theology . Volume 45, Number 2 . Summer 2006 over’’ time and cultures, etc. As a former missionary theologians like them would shape their various from the USA jokingly talked about his Bible study confessions in accord with the social, cultural and entitled ‘‘All the Lutherans of the Bible,’’ we need to national situations in which they are called to be more self-assertive in theological discussions. We minister, it would contribute to the catholicity of can be that when we agree with what Edmund Lutheran churches all over the world. However, Schlink says: ‘‘It is not the ‘Lutheran’ church . . . but that kind of enterprise would be difficult for the una sancta catholica et apostolica ecclesia which Lutherans who emphasize confessional identity. has spoken in the Confessions.’’4 The Confessions would have meaning for Korea With this in mind, we need to engage much more in in what we confess and in what we practice. The ecumenical conversations with different Christian tradi- contribution might not be so much in any new tions in our country and region. It can be mutually insight about the Confessions (historically), nor in helpful to make more comparative studies of different the study of their background, as in making known confessions within Christendom with mutual respect that the biblical truths confessed in Germany in and appreciation for each other—not merely with an those historical circumstances are still the same bib- apologetic aim but for the sake of better mutual under- lical truths and equally valid in today’s totally dif- standing, particularly in light of the resurgence of world ferent historical circumstances. To that end, getting religions. However, modern ecumenism with its ‘‘agree the Confessions ‘‘out’’—translated, printed, dis- to disagree’’ mentality too often guts any notion of cussed—by church leaders, professors, and then Confession in the biblical sense, or in the Reformation preached by preachers in Korea would be the sense. Self-identity is necessary in ecumenical dialogue. most significant contributions that can be made. It is, therefore, most important to learn the confessions of our own church. At any rate, the Lutherans should have a loyal commitment to our Savior Jesus Christ with an open attitude and humility.

Endnotes Particular Contributions to Our Understanding of the Lutheran 1. Philip Schaff, The Creeds of Christendom, vol. 1 (Grand Rapids: Confessions from Korean Baker), 4. Theologians in the Coming Half 2. Carl E. Braaten, Principles of Lutheran Theology (Philadelphia: Fortress, 1983), 29–31. Century 3. Hermann Sasse, Here We Stand: Nature and Character of the Lutheran Faith, trans. Theodore G. Tappert (New York: Harper & Bros., 1938), 88. 4. Edmund Schlink, Theology of the Lutheran Confessions, trans. The Presbyterian professor mentioned above sug- Paul F. Koehneke and Herbert J. A. Bouman (Philadelphia: Fortress, gested the following: If Korean and other Asian 1961), xvii.