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Korean Minority Church-State Relations in the People's Republic of China

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Korean Minority Church-State Relations in the People's Republic of China 3. S. Sernpore, "Conditions of Theological Service is Africa: Prelim­ 11. H. Maurier, "Chronique bibliographique sur la Religion Africaine inary Reflections," in Christianity in Independent Africa, E. Fashole-Luke traditionnelle," Bulletin Secretariatus pro nonChristianis 69, XXIII/3(1988): et al., eds. (Bloomington: Indiana University Press, 1978), p. 516. 237. 4. A. N. Mushete, "Theologie Africaine: Bibliographie" Bulletin de 12. A. Ekwunife, "African Culture: A Definition," African Christian Theologie Africaine 6, no. 12 (lune-December 1984): 390. Sempore (see Studies 3, no. 3. (September 1987): pp. 7, 8. n. 3) makes the same point on p. 517. See also M. P. Hebga's Eman­ 13. R. Jacobs, "The Church in National Garb," Impact 41, no. 4 (No­ cipation d'Eglises sous tutelle (Paris: Presence Africaine, 1976). vember 1984): 4. 5. Sempore, "Conditions," p. 517. 14. B. Bujo, "Africa: Theological Education and Its Implications in 6. G. Setiloane, "Where Are We in African Theology?" in African Africa," p. 38. Theology En Route, K. Appiah-Kubi and S. Torres, eds. (Maryknoll, 15. P. Bowers, "New Light on Theological Education in Africa," East N.Y.: Orbis Books, 1979), p. 62. Africa Journal of Evangelical Theology 6, no. 2 (1987): 13-26. 7. K. A. Dickson, P. A. Kalilombe, and T. Presler, "Development of 16. E. Kodjo, ... et demain l'Afrique(Paris: Editions Stock, 1986), pp. 15­ African Theologies," Mission Studies: Journal of the International Asso­ 16. ciation of Mission Studies 2, no. 1 (1985): 94. 17. B. Bujo, "Africa: Theological Education and Its Implications in 8. J. S. Ukpong, "Current Theology: The Emergence of African Theo­ Africa," p. 38. I have argued the same in my doctoral dissertation logies," Theological Studies 45, no. 3 (September 1984): 502. "The Problem of Methodology in African Christian Theologies" 9. Ibid., pp. 501-2. (Pasadena, Calif.: Fuller Theological Seminary, 1984). 10. Ibid., p. 501. Korean Minority Church-State Relations in the People's Republic of China Wi Jo Kang I. Historical Background n the latter part of the nineteenth century local rebellions When many converts moved from North Korea to China, it I against the government of Beijing and other situations was natural that mission work be extended into the area of Buk of unrest in China weakened the political power of the Ching Kando. Canadian Presbyterians started work there in 1898. Dynasty. Taking advantage of this situation, Japan and Czarist Canadian missionaries like the Reverend Robert G. Grierson Russia extended their military and economic activities in China's supported the work of Dong-Hui Vee, who was both a Christian northeastern region. The newly rising military power of Japan minister and a nationalist political leader. Grierson worked not confronted China in the Sino-Japanese War of 1894-95, and ten only among the Koreans in Buk Kando, but also among the years later Czarist Russia engaged in war with Japan. To the Korean immigrants in the Russian port city of Vladivostok. 1 surprise of the world, Japan was victorious in both wars. Many Christian leaders believed that the success of Christian In 1905, Japan and Russia signed the Peace Treaty of Ports­ mission among the Koreans was the best way to liberate Korea mouth, and the Korean king was forced to establish a so-called from Japanese rule and to eventually achieve independence. Among Protective Treaty with Japan. At that point, the king handed over such leaders was Sang-SuI Yee, who believed that through Chris­ diplomatic and economic rights to the Japanese, and Korea be­ tian education of Korean youth, the Korean people could achieve came a colony of Japan. Also in the latter part of the nineteenth independence from Japan. He migrated to Buk Kando in 1906 century, Koreans crossed the Yalu and Tumen rivers to China to and established a Christian church in Yong Jong where it became escape Japanese encroachment and to engage in the resistance a center of the Korean nationalist movement and Christian ed­ movement against Japan. ucation. In church meetings Sang-SuI Yee preached the Gospel Among those Korean immigrants to the northeastern part of of Christ and the liberation of Korea at the same time. China, then called Buk Kando, there were early Christian con­ In the same year, Presbyterian elders Jong-Sik Vee and Kwon­ verts. They wanted to have religious freedom and also to engage Ho Vee migrated from the northeastern Han Kyung province of in political activities for the independence of Korea. These early Korea to Buk Kando and established a new Christian town named converts were the result of work that Presbyterian missionaries Kusechon, or "the salvation town." In 1911, another Pres­ had begun in 1884 within Korea. The Presbyterian mission ex­ byterian elder, Hyung-Sik Ryang, led his entire family from Korea tended to the northern part of Korea; already, in 1892, Northern to an isolated village in northeastern China and established a Presbyterians from the United States established a mission station church there, calling the village the "dwelling of [God's] grace." in the port city of Wonsan. Such towns and villages with church-related names like "town of eternal life" and "village of paradise" were common among the Korean settlements in China. Wi Jo Kang is Wilhelm Loehe Professor of World Religions and Mission at Wart­ In the initial stages of Korean immigration to China, the burg Theological Seminary, Dubuque, Iowa. He earned his Ph.D. from the Uni­ Chinese government did not welcome Koreans for fear of Japa­ versity ofChicago after graduating from Concordia Seminary in St. Louis, Missouri. nese military retaliation, especially nationalist Koreans who were He is President of the Association of Professors of Mission in North America for engaged in anti-Japanese political activities, There were conflicts 1989-90. between Korean immigrants and Chinese residents. However, APRIL 1990 77 the Chinese government officials soon sympathized with the po­ Presbyterian Church was formed. Meanwhile, Japan's imperialist litical cause of the Koreans, because China too was threatened military government continued to extend its influence in China by Japanese power. and brutally suppressed Korean nationalists and Christians there. The Chinese also welcomed Koreans because they were good It was not unusual for the Japanese police, with the support of rice farmers and produced high quality rice in difficult farm land. the military, to demolish entire Korean villages and arrest the In daily life the Korean emphasis on children's education earned Christian leaders. In many towns and small villages of Korea, the respect of the Chinese, so much so that the Chinese often one finds monuments erected to commemorate Korean patriots sent their own children to Korean church-schools. martyred by the Japanese. Such suffering escalated in 1919 when When Korean Christians migrated to northeastern China, there were popular uprisings in Korean villages and towns against many missionaries to China and their European and North Amer­ the Japanese occupation. A Presbyterian record of that year notes ican mission agencies welcomed the Koreans because of their zeal that many churches were confiscated or burned by the Japanese. for evangelistic outreach and their strong commitment to church Christian houses were burnt, and thirty-three church leaders in life. Often, when the Japanese police sought to arrest Korean Buk Kando lost their lives." nationalists, the missionaries protected the Koreans with the mis­ This persecution, however, did not stop the church activities sionaries' own extraterritorial legal rights granted by the Chinese of Koreans in China. In 1925 a record of the Methodist Church government. reported: In such circumstances Korean Christian movements were often identified with the nationalist movement. Dong-Hui Yee In North Kando, we have sixteen Sunday schools for both adults openly associated his Christian ministry with the independence and children, the enrollment of which is over eight hundred. We movement. He often led revival meetings in which he asked his have at present two Epworth Leagues organized with the mem­ fellow Koreans "to believe in Jesus to save the nation"; and bership of eighty.... We hope to organize more leagues in the coming year. The unique feature of our work in North Kando is he advocated the building of church-schools to educate the chil­ the childrens' daily Bible school in Rong long, which is probably dren for the independence of Korea. He would say that "when the only one of its kind in the Orient. This school is to teach the one million Koreans become Christians, Korea will achieve in­ Bible to the children who are attending the private and public dependence." This identification with political independence is schools and who are voluntarily coming to the church to learn the one important reason for the "miracle in mission history," the Bible. We teach them from four to five o'clock every afternoon, success of Christian mission work among Koreans in Korea and except Sunday afternoon on which we have regular Sunday schools China. It is also why a pro-Japanese scholar from America who for the children. At present the school has an enrollment of 138 visited Korea in the early part of the century complained that boys and girls and the attendance is very good." Korean Christians were not motivated by moral and spiritual Even after the Japanese controlled the entire northeastern reasons, but by economic, social, and political reasons.i region of China and established in 1932 the so-called state of Korean Christians in northeastern China increased in num­ Manchukuo, with a Japanese-controlled puppet government, bers until, in 1921, an independent Korean presbytery of the Korean Christians in China extended their work. The general Readers'Response To the Editors: offended at his gross overstatement: an "incredible amount of history" links Hebrew Christians with anti­ Dr.
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