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Evangelism and new church development are the highest mission
priorities in the Korean American constituency of the Presbyterian
Church (U.S.A.), and Korean Presbyterians are wholeheartedly
welcoming the 208th General Assembly (1996) Resolution on Racial
Ethnic New Church Development and Redevelopment for 1998-2010
and its adopted goal of "increasing the racial ethnic membership
to 10 percent of the PC(USA) by the year 2005, and to 20 percent
by the year 2010."
Evangelism and new church development has been the vital force for the strong growth of Korean American congregations in the Presbyterian Church(U.S.A.) From 20 some churches in early 1970s to 350 churches in 1999. Korean Presbyterians are not only looking forward to another decade of strong growth of Korean American congregations but also dreaming a new vision of becoming an indispensable partner in evangelism and spiritual formation of this denomination.
Although Korean Presbyterians live in a foreign land as "strangers and exiles",
they firmly believe that they are called by God to be His witnesses here in
the United States and they are determined to fulfill this mandate. Korean Presbyterians
are increasingly becoming an important partner of total life and mission of
the whole church. The church would intentionally recognize and include cultural
pluralism as an integral part of the structure. The Korean Presbyterians thus
would have full participation in the mission of the church without lessening
their identity.
Korean Americans are facing a greater challenge in the decade ahead. We have
to put out into deep water and let down the nets to claim ever-increasing number
of unchurched first generation Korean immigrants. We also have to develop new
churches for English-speaking second generation Korean Americans who are looking
for home churches. In this multicultural and multiracial society, we have to
affirm our spiritual gifts and stories and use them to envision our future
of full partnership in the Presbyterian Church (U.S.A.) In reaching out the
people of many races and cultures. At the same time we strongly challenge the
denomination to allocate funds and resources to increase the proportion on
non-white Presbyterians to 20 percent of the church membership during the next
ten years.
To meet these challenges, the Consulting Committee on Korean American Ministry proposes the strategies of new church development for Korean-American congregations.
- Biblical Perspective and Implications
It is critical that any Korean American Presbyterian church, in planning
a new church development, pause and ask the important questions. "Why are
we doing what we are doing?" "What is the purpose of the church?" "What is
it that Christ has left us here to do in American?" The answer to this question
is found in the Great Commission, which involves pursuing, winning, and maturing
unchurched, lost people for Christ and informs the ministry of new church
development.
The Great Commission is found in Matthew 28:19-29, Mark 16:15, Luke 26:46-47, and Acts 1:8. A careful analysis of those passages reveals three components that make up the commission.
The first consists of the intentional pursuit of lost people. This is reflected in the word "go" found at the beginning of the commission as it is recorded in both Matthew 28:19 and Mark 16:15. Jesus clarifies what he means by this word in such passages as Luke 5:27-32, 15:1-10 and 19:1-10, where he develops the concept of seeking lost people such as Levi, the tax collector and his friends, tax collector and his friends, tax collectors and sinners in general, and Zacchaeus. Many Korean American churches at present are waiting for lost people to come to them. This tactic may have worked in the past twenty years when Korean American church was the center for Korean immigrants, but it doesn't work in the 1990s with a culture that Korean American church is no longer the center of Korean immigrants. Now, Korean American church should take the initiative and pursue these unchurched people.
The second component of the Great Commission is evangelism. In Mark 16:15, Christ says, "Go into all the world and proclaim the good news to the whole creation." In Matthew 28:19-20, He says. "Go therefore and make disciples of all nations, baptizing them in the name of the Farther and of the Son, and of the Holy Spirit, and teaching them to obey everything that I have commanded you. And remember, I am with you always, to the end of the age." A great Commission church is one that places a high priority on evangelism. The church in general and the people in particular are not simply talking about evangelism, but they are actively seeking and reaching lost people. In fact, a church that is not reaching lost people has lost its purpose.
The third component is edification. Once the church reaches lost people,
it does not drop them but proceeds to enfold and disciple them. This is the
process of edification, which involves bringing new believers to Christ-likeness
(Eph. 4:1-16). This involves a personal commitment to Bible study that transforms
their philosophy of life and their worldview, fellowship, communion and
prayer (Acts 2:42). Consequently, the local church provides a place where
a new believer is disciple and mobilized for service.
- Retrospect
Ever since the Gospel of Lord Jesus Christ was planted by the Presbyterian
missionaries in Korea one hundred fifteen years ago (1885), the Presbyterian
Churches in Korea have rapidly expanded under the most unique and difficult
circumstances. The Korean Christians, sweaty by the winds of persecution
and oppression, stood firmly through ages entrenched in the unswerving faith
in the living God. Today Korea claims twelve million Protestant Christians
that make up almost twenty five percent of the total population and seven
million of them are Presbyterian. Presbyterian mission work in Korea has
been one of our most successful mission endeavors. There has been a tremendous
influx of Korean immigrating to the United States in the past 30 years and
the development of the Korean churches in the United States can be divided
into three main periods corresponding to the history of Korean immigration
to this country.
The first immigration period was from 1900-1944. The first wave of Korean
immigrant started with Korean laborers in Hawaii sugar plantation. 7,726
Korean immigrant workers came to Hawaii between 1903-1905. The very first
Korean church in the United States, the Korean Methodist Church of Honolulu,
was established in 1903. The Korean Presbyterian Church of Los Angeles started
in 1906. Altogether forty-seven churches were started during this period.
The second major period of Korean church development in the United States
was from 1945 to 1964. During this period, two historic events opened
the way for many Korean immigrants to come to the United States. The first
was Korea's liberation from Japanese rule in 1945 and the second was the
Korean War of 1950-1953. Following the liberation and after the Korean War,
many Korean students and many Korean women married to American soldiers came
to the United States. The Korean churches started during these years developed
mainly in response to the needs of a growing number of Korean students: between
1951 and 1964, a total of 14,027 students came to the United States.
The third and major wave of the Korean immigrants and the development of
Korean churches began in 1965 and continues to the present. This has been
a time of very rapid growth because in 1965 Congress amended the U.S. Immigration
and Nationality Law to eliminate the former quota system of racial and national
preference. The 1970 Census found about 70,000 Koreans, but since then approximately
30,000 Koreans have been admitted annually. The estimate of the number of
Koreans in 1990 ranges anywhere between 800,000 and one million.
The Population Reference Bureau's projections indicate the size of Korean
population in the United States would reach 1,320,759
in the year 2,000. It is worth nothing that with the substantial increase
of the living standards in Korea in the 1980's the number of Korean immigrants
to the United States has been slowly decreased recently. The majority of
the Korean population is concentrated in America's major metropolitan areas
(especially Los Angeles and New York), but Korean immigrants are geographically
more widely dispersed than other Asian counterparts.
Two important conclusions can be drawn from the above historical sketch.
First, Korean immigrant communities in the United States have developed
mainly around Korean churches. The second conclusion is that the number of
Korean immigrant churches in the United States has grown proportionally to
the growth of the total Korean immigrant population.
- Socio-cultural context of the Korean immigrant church
From the beginning, Korean immigrant churches became the social center of
Korean community life. Before 1945, Korean immigrants in the United States
were a people without a home country. They had no protection for their basic
human rights under American law and discrimination against them and other
Orientals was harsh. In such an oppressive situation, the Korean church emotionally,
spiritually, socially and physically cared for its people, provided community
leadership and supported the independence movement in the homeland. During
the 1945-1964 period, the Korean immigrant churches became places of caring
and inquiry for Korean students studying in the United States. and helped
them succeed in their studies. Many of them became leaders when they returned
to Korea.
Korean immigrants after 1965 were not a nationless people and they were not
a people who desperately needed to emigrate because they could not survive
in their home county. They could have stayed in Korea, but they hoped to
have a better life in American with better education for their children.
Yet even after 1965, the immigrants still had to make a new life for themselves
in a land with a very different language, culture and standard of values.
To succeed they had to work hard from early morning to late at night. Many
of them had enjoyed high social positions in their homeland as schoolteachers,
lawyers, or professors, but they could seldom continue in such positions
in the United States. They could find work only at lower level jobs that
did not fit their educational background and work experiences. Thus their
new circumstances forced the immigrants to make many difficult and painful
social adjustments in order to survive. They also experienced discrimination
and disadvantage from the majority group and physical threat and danger from
other racial ethnic groups. When Korean immigrants find themselves in such
painful circumstances, the Korean church becomes a haven for them. Spiritually,
emotionally and socially the church helps them transition into the mainstream
of American society.
The Korean immigrants' predicament in America, in one world, is "marginality," a
situation that results in what has been called "adhesive assimilation." Marginality,
first of all, means that Korean immigrants experience a social and cultural
displacement or uprootedness. They are no longer in Korea nor are they really
part of America. They are very much "in between," feeling all the sense of
ambivalence and also the cultural conflicts that naturally result.
Marginality in this first sense perhaps is something that all persons who
leave a familiar environment experience to some degree. But there is a second
dimension of Korean immigrants' marginality that is peculiar to non-white
persons and is a severely alienating and dehumanizing factor. Marginality
in this sense refers to Korean immigrants' experience of not only being "in
between" but "outside" or "at the periphery" — that is, not fully
accepted by the host society. A white European immigrant, say a Swedish person,
would be instantly accepted as "one of us" by the dominant group in the United
States, even if he or she did not speak one word of English. But a Korean
or Vietnamese, even if she or he is born in this country with names like
Esther and David, remains perpetually a stranger. Such questions as "Where
are you from?" or "How
come you speak English so well?" never cease.
Korean immigrants' predicament of marginality and the consequent phenomenon of strong ethnic attachment, cannot but have some connection with their religious life, although the motives for their church affiliations are complex and cannot be reduced to socio-cultural factors.
Studies show that for Korean immigrants church participation is so extensive
that it can be said to be an important "way of life" for them in America.
According to a Chicago sample, about half of Korean immigrants (54%) were
already affiliated with Christian churches in Korea. When they come to the
United States, the church affiliation significantly increases — from
54% to 77%, and the majority of the church affiliates (83.5% in the Los Angeles
sample and 78.3% in the Chicago sample) attend church at least once a week.
This means that about half of the non-Christian Korean immigrants join churches
after their arrival in the United States. This is a very heavy church affiliation
for Koreans when we compare this figure to the fact that the church affiliation
in Korea is about 25%.
How is this extensive church involvement of Korean immigrants to be explained?
From a social-scientific point of view, the following only begin the list
of the possible answers that have been proposed: (1) the legacy of the church's
heavy socio-cultural role as the community center since days of the earliest
Korean immigrants in Hawaii in 1903; (2) the high degree of pre-immigration
church affiliation; (3) the "inclusive" character of Korean churches in terms
of the variety of people who are accepted in the churches and also of the
regularity and frequency of church gatherings; and (4) the religious pluralism
inherent in American society — that is, the public acceptability of
minority ethnic associations under religious (especially Protestant) pretext.
More important than any of the above reason for the heavy church affiliation
among Korean immigrants, however, is the church's spiritual and socio-cultural
significance. A Chicago study shows that the vast majority of respondents
(86%) gave the religious reason (worship of God, salvation, etc.)
as their primary motivation for church affiliation. What is also important
is that almost all of them (96%) identified their communal need (meeting
people, friendship, etc.) as their secondary reason for church attendance.
We see these religious and socio-cultural needs of people
as being intensified in the immigrant situation. The uprooted
predicament of the immigrant would make more urgent the human
beings' inherent search for meaning. This spiritual need,
however, is usually intermingled with the socio-cultural
need and, moreover, the socio-cultural need is truly magnified
in an immigrant person — especially in the case
of a non-white, marginalized immigrant.
- The Scattering of Korean American Presbyterians
We have discussed the Korean immigrants' strong and lasting attachment to their ethnic roots, and have also seen that this ethnic attachment occurs predominantly through their affiliation with Korean ethnic churches. We have also noted that a central reason behind the Korean immigrants' strong ethnic attachment is the marginality or racial distance they experience in American society and their consequent return to their own country men and women for identity and community. In this overall context, some Korean ethnic churches have become part of American denominations the membership of which are predominantly white. What happens, we may ask, when Korean ethnic churches the very function of which is very much ethnic in nature, become part of a predominantly white denomination?
Out of about 3,000 Korean ethnic churches in the United States, the Southern
Baptist Church counts the largest number (650) of congregations, although
the size of those congregations are often quite small. Probably the relatively
flexible polity and also the evangelistic ethos of the Baptist churches are
the main reasons for the large number of Korean churches. The Presbyterian
Church (U.S.A.) and the United Methodist Church claim an approximately equal
number of Korean congregations, about 350 each. Many Korean churches have
also been attracted to the Pentecostal ethos of the Assembly of God, which
claims about 300 Korean congregations. About 100 Korean churches have joined
the Presbyterian Church in America. Both the Reformed Church in America and
the Christian Reformed Church claim about 25 Korean congregations each. Two
independent Korean Presbyterian denominations claim 350 congregations each.
What of those that have not joined American denominations? A considerable number of Korean immigrant Presbyterians have organized themselves as a denomination of their own. The Korean Presbyterian Church in America, organized in 1976, have 350 congregations and seven presbyteries (including one in Canada). This denomination is a member of the National Council of Churches, and carries out all of the various ecclesia functions of a denominational body, including examination and ordination of ministers. There are obviously many Korean ethnic churches that have not joined either an American or a Korean denomination.
We should note one thing specifically about the Korean American Presbyterian
at this point. Denominationally speaking, they are truly scattered. About
70 percent of Korean Protestants in Korea are Presbyterians. In American,
however, the percentage of Korean immigrant Protestants who are formally
members of Presbyterian Churches (whether of American denominations, Korean
denomination, or independent) seems to fall far short of the 70 Percent.
Many Korean American Presbyterians in fact attend churches of other denominations
although their exact number is unknown.
What also should not go unnoticed here is the fact that the Presbyterian
Church (U.S.A.), which historically played the central role in the American
missionary work in Korea, claims barely 350 Korean immigrant churches. This
is the church from which came Samuel A. Moffett, who in 1901, helped organize
the first presbytery in Korea and then the first Presbyterian theological
seminary in that country. This is the church towards which many Korean Presbyterians
migrating to the United States have a vague and yet real sense of closeness.
But what are some of the reasons why not more of the very fruits of their
own missionary work have not become part of this denomination? One reason
certainly is the rather strict polity in the American Presbyterian system.
The strictness in procedures insisted upon by presbytery committees and other
judicatories in their dealings with Korean immigrant clergy, when viewed
from the Korean point of view, can also be inflexibility in face of persons
of rather different background and also rather different ministerial context.
What often are adhered to in the name of "high standards" are also standards
that fit and are appropriate for the Anglo ministerial candidates and ministries.
An elitist streak in the American Presbyterianism may be causing the ironic
situation where the church that sent the missionaries to Korea are structurally
unable to welcome into its midst the fruits of their own labor who are at
their doorsteps seeking assistance.
Another reason for the relatively low number of Korean churches in the Presbyterian
Church may be the
evangelical
and conservative character of the Korean Presbyterian churches. This of course
is the reason why some Korean Presbyterian Churches themselves do not wish
to join the Presbyterian church.
- Challenge
a. The population of Korean has been and will be steadily increased. With
the growth of population, the number of Korean churches will also increase
at a conservatively estimated yearly rate of 100. How many of them will be
claimed by the PC(USA)? At the present time less than ten percent of total
Korean congregations have been affiliated with the denomination. The Presbyterian
Church (U.S.A.), in spite of the faster growth of Korean congregations compared
to other ethnic groups, has failed to claim many Korean churches. Nonetheless,
it also presents us a great opportunity to claim them by opening up and providing
them the ways to join us.
b. Based on survey study that fifteen percent of new Korean immigrants have
Presbyterian heritage from Korea and roughly one-half of Korean church membership
in the United States. are new converts after immigration, the total number
of Korean immigrants who are likely to become Presbyterian church members
is estimated to be 100,000 for the next 10 years. In addition, there will
be approximately 750,000 to one million who are unchurched or inactive members
in the year 2,000. Considering the fact that Korean churches are gradually
losing their influence in the Korean community, renewed effort and effective
strategies of evangelism and new church development can claim many more souls
for the Lord and to the denomination.
c. The need to develop Korean American churches for English-speaking second
generation Koreans is more pressing and urgent than ever. Post-graduate young
adults are the rapidly growing segment of Korean population in the United
States. Many of them who used to by youth members in their parents' churches
are dropping out of the church life. In spite of no language barrier, they
often find the Anglo churches unfit for them primarily because of cultural
differences. They seldom find Korean American churches that meet their spiritual
and social needs. They are crying for help and the first generation Korean
Presbyterians should act fast to facilitate and develop programs to address
the special needs of the children of new church development members. New
church development for English speaking Korean American young adults is the
top priority!
d. We envision that the future Korean American churches for English-speaking second generation Koreans are multicultural and multiracial churches. We encourage our sons and daughters to reach out and invite all people to their community of faith. We also encourage them to be servants of the Lord not only for Korean American churches but also for multicultural or non-Korean congregations.
- Goal
As we move into the new millennium, National Korean Presbyterian Council
and its constituencies must make evangelism and new church development a
primary emphasis of it mission and work. Korans American churches should
work in partnership with the governing bodies of the denomination in carrying
out diligently the initiative of new church development for the ever-increasing
Korean-Americans of both first and second generations. We therefore resolve
to develop two hundred (200) Korean-American churches for the next ten years
and at least twenty of them should be multicultural churches for English-speaking
Korean Americans.
- Action Plan
a. The National Korean Presbyterian Council, Synod Korean Presbyterian Council
and Non-geographical Korean-American Presbyterian appoint New Church Development
Committee (NCDC) to coordinate the formation of NCD and provide resources
at the national, synod and presbytery level, respectively. These committees
maintain good working relationships among them and also with appropriate
governing bodies of the Presbyterian Church (U.S.A.)
b. The NCDC studies and develops vision and strategies of new church development
in cooperation with the governing bodies of the Presbyterian Church (U.S.A.)
c. The NKPC's NCDC plays a pivotal role in implement of new church development. The NKPC's NCD committee conducts demographic studies, and coordinates new church development, and consults with the synod or presbyteries for all the necessary processes and funding for Korean new church development.
d. The NCD committees of NKPC, Synod KPC and Korean American presbytery coordinate
and carry out evangelism campaigns and sensitize the local congregations
to enhance their commitment to evangelism and mission giving for new church
development.
e. The NCD committee of NKPC studies the models and selects one of them, which is appropriate to the specific local situation.
f. National Korean Presbyterian Council, Synod Korean Presbyterian Council, local Korean church, National Korean Presbyterian Men and National Korean Presbyterian Women forge a partnership mission project to organize Korean congregations for English speaking young adults in carefully selected strategic locations.
g. The committee of the National Korean Presbyterian Council develops fund raising strategies and raises funds for NCD. The committee develops and coordinates fund development program and closely works with governing bodies of the church to form a partnership in funding of NCD projects.
- Impact and Contribution
The Korean-American Presbyterians become a vital partner in the total mission
of the church, particularly in reaching the goal of the racial ethnic church
growth.
Their spiritual vitality and evangelical enthusiasm can vitalize the new
church development initiative of the denomination.
As has been in the past, the unified mission giving of Korean-American churches
will continue to increase.
They will be proud of their role as a creative minority in reforming and
reshaping the Presbyterian Church (U.S.A.) and their loyalty to the denomination
will be enhanced.
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