Missions
Article 2018
Timothy
Stafford
Itaewon Bible
Chapel
Missions Article 2018
South Korea’s
formal name is “Republic of Korea” but it is affectionately referred to as “The Land of the Morning
Calm” (Kim, 2012). It is believed that this definition is derived from
two Chinese characters; (조선, 朝鮮) Jo and Seon. Jo (朝) meaning early; associated with
morning, and Seon (鮮); meaning quiet or calm (Wikipedia, 2018). Korea has over
5,000 years of recorded history as well as artifacts of its prehistoric
existence that date back as far as 8,000 years (Kim, 2012). Korea in its earliest days was a country whose
people were divided into smaller groups, tribal clans and were united only
during brief periods of their history such as the Joseon period (from which
they get their “Land of the Morning Calm” nickname) and even today tragically
remain a divided people (Kim, 2012). Much of the early division was due in part at least
to the rugged geography of Korea with its steep mountain ridges that made
travel difficult and hampered regular contact with distant communities via
means of usual lines of communication such as roads, bridges, and waterways.
This current division which cuts the Korean peninsula in half at the 38th parallel is not the
result of naturally occurring obstacles but rather an artificially imposed, man-made
structure, known as the demilitarized zone (DMZ) (Kim, 2012). This barrier that
prevents free travel between the North and South is the result of the Korean
civil war which began on June 25, 1950 and ended with a fragile cease fire on
July 27, 1953 (Kim, 2012). The DMZ however, had its beginnings after WWII when control
of half the peninsula was given to Russia and half to the US (Gelézeau, 2010).
Sadly, much of Korea’s long history
has been marked by bloody wars; fighting from within and without. The country
has been involved in many conflicts from its regional neighbors like China,
Japan, Mongolia, and Russia (Kim, 2012). In spite of the relentless military incursions from
countries outside her borders and the political turmoil within her borders; the
resiliency of her people along with God’s grace have preserved her and kept her
strong, and perhaps now even stronger than ever before (Kim, 2012).
Before Christianity
Korea’s early religions were
Shamanism, Animism, Buddhism and Confucianism (Kim, 2012;
Oak, 2013; Yu, 2016). These early religions whether
indigenous to Korea or introduced by means of trade or other interactions with
the outside world have undoubtedly had a significant influence on Korea (Yu,
2016). Some religions (e.g., Confucianism) may have in some ways prepared Korea
to receive and embrace the gospel as Confucianism highly prizes education (Yu, 2016). Christian missionaries used this as a door to reach
the people with the gospel by opening schools teaching women and children how
to read and write, which prior to their arrival was kept from the ordinary
people, especially women, and reserved for the upper class of society only (Yu,
2016).
Korean people are by practice very
religious people and give themselves wholeheartedly to the religion of their
choice (Baker,
2008). Religion itself seems to be a
contributing factor that further divides this common people (ethnically
homogenous) into a seemingly endless variety of religious camps.
Notwithstanding the variety of religious camps occupied by Koreans, there is a
toleration of these differences in the larger society (outside the camps) and according
to Baker (2008) this stems from the fact that there is no real predominant
religion in Korea but rather a society that freely associates and interacts
with one another as a common people. This is more likely the result of
conforming to the social order established upon Confucian and Buddhist tenets
than a spirit of toleration. If one would act against the strict Confucian
order, which is so deeply ingrained in the fabric of Korean society, so much
so, that they own it as their native culture, one would be considered a
barbarian and might well be disowned.
Shamanism and Animism can live side
by with one another as neither contradicts the other. Shamanism is essentially
the belief in a spirit world occupied by good and bad spirits and the spirits
of ancestors that passed from this world into the next (Walraven,
2009). Animism on the other hand asserts
that all things have life within them presenting no challenge to Shamanistic
ideology and both Shamanism and Animism are referred to in Korea as Mudang 무당 or what westerners might call “Folk Religion” and is rife with
superstitious believes used to control through fear and intimidation (Baker,
2008). In fact, many of the present day
Shamans would claim Buddhism as their religion while others might claim
Confucianism or Ancestral worship as their religion (Baker,
2008). Some Shamans invoke Buddhist gods
while others claim to speak to deceased ancestors asking help for the family or
community by driving away evil spirits or to appease offended ancestors (Baker,
2008; Walraven, 2009). Blending of religions is not
uncommon in the world and this form of syncretism (when one religion
incorporates parts of another religion rejecting neither the old nor fully
accepting the new) was in play in Korea throughout its developmental history (Walraven,
2009). When a new religion was in its
ascendency the old was not completely discarded but rather assimilated into the
new making the new neither fish nor fowl (Walraven,
2009).
The light of gospel dawns
The earliest recorded introduction of
Christianity into Korea came via the Roman Catholic Church (RCC) in the later
years of the 18th century during the Joseon period via books
that were brought into Korea from China where the RCC had a foothold (Roux,
2012). Many of the earliest converts to
the RCC were martyred for their faith by government officials (Roux,
2012). Confucianism was at its zenith
during this time and the introduction of RCC teachings stood in stark contrast
to Confucianism’s tenets of ancestral worship and this threatened to disrupt
the social order established on Confucianism (Roux,
2012). Those accused and convicted of
refusing to participate in ancestral worship were beheaded (Roux,
2012). There was an attempt by RCC
missionaries to blend Confucianism and Catholicism but there are too many
insurmountable challenges to this idea (Oak, 2013).
Protestant missionaries brought the
gospel to Korea approximately one-hundred years after the RCC had introduced
Christianity and more specifically the idea of monotheism, a concept heretofore
unknown to Korea (Baker,
2016). The gospel flourished seemingly
uninhibited from the waning days of the Joseon period from 1876 until the
Japanese annexation of Korea in 1910 (Baker,
2016; Kim, 2012; Oak, 2013). From 1910 throughout the Japanese colonization
period of Korea’s history the gospel suffered opposition as it stood in
opposition to the Japanese preferred religion of Buddhism (Oak, 2013).
During the period following the
Japanese colonization of Korea the gospel once again spread freely without much
opposition from the government, albeit the country had been divided in half after
World War II with the Southern part of the country occupied by Allied forces
made up primarily of US Military with the Russian military occupying the North (Ryu, 2018). During this period of time Kim Il Sung the first dictator
of North Korea the “Democratic Peoples Republic of Korea (DPRK)” began his rise
to power where initially there was a cool indifference to Christians and
Christianity (Ryu, 2018). There were even some Christians that initially held
office in the DPRK but after the civil war when Kim reluctantly agreed to a
ceasefire to consolidate power he quashed any form religious freedom that would
contradict the states ideology of Juche which some interpret as the ideology of
self-reliance which when boiled down to its basic elements, Juche is veneration
of the state (Ryu, 2018). Be that as it may, the gospel continues to bring
light to a dark DPRK (Ryu, 2018). Some conclude that believers are driven underground
and cannot openly express their faith for fear of severe persecution (Ryu, 2018). However, the evidence of continued Christianity in
DPRK comes about indirectly as there are no official statistics to substantiate
its existence other than by way of speeches made by leaders acknowledging the
existence of Christians and their need for reeducation (Ryu, 2018).
South of the DMZ is another story! The
gospel truly is unfettered and every mainstream denomination of Christianity is
seemingly thriving and it would appear that all is well… But appearances can be
deceiving (Baker,
2016). That is not say that there are not reasons
for joy and thanksgiving for there are many to be sure. The gospel is preached
and Christ is believed on and the local Church is growing. In the city of Seoul
alone there are thousands if Churches. There is however work to do here in
Korea and IBC is blessed to have a part in that ministry.
Ongoing work
Although the gospel has fully taken
root in Korea, the Old religions of Confucianism, Buddhism, and Shamanism have
not been fully rooted out. There is no question that Christ has been preached
and the message has been fruitful. He has impacted Korea and significantly
influenced its culture, there are still vestiges of its past that remain which
inhibit the full blessing of the gospel – some visible and some invisible. It
is the invisible ones that are the greatest threat to the building up of the
local Church to the full stature of Christ (Ephesians 4:11-13, New
International Versions), especially the vestiges of Confucianism, Buddhism, and
Shamanism that seem to have crept into the church unawares (Jude 4, New
International Version). Confucianism is antithetical to biblical teaching on
the Church, in that it teaches hierarchical schemes of rank and position that
encourage some to think of themselves as better than others and to expect to be
honored by those that are deemed of a lower order (Philippians 2:3, New
International Version). This is not unlike the Pharisaical system that was in
existence at Jerusalem during Christ’s ministry where the Lord castigated them
for seeking honor from each other rather than from God (John 5:44, New
International Version). Buddhism on the other hand asserts that there are many
ways to God while Christ teaches He and He alone is the way, the truth, and the
life and no one comes to the Father but by Him (John 14:6, New International
Version). Shamanism teaches that there are many gods and man must learn to
appease them to gain their favor while the bible teaches that by grace we are
saved through faith and that God who is One, has been appeased by the cross
work of Christ his Son (Ephesians 2:8,9; Mark 12:29; Romans 3:25, New
International Version). The work that must continue in Korea and will continue
in Korea as the Lord permits is the purging out of the old leaven and looking
solely to Christ for he is our all in all (1 Corinthians 5:7 and Colossians
3:11).
Update
Along with reaching people with the
Good News of Jesus Christ Itaewon Bible Chapel (IBC) aims to preach and teach
the world of God according to the light that God has given. As some of you may
already know, in response to the Lord’s leading we have planted a church in
Itaewon, a small enclave in Seoul, Korea. Although still in fellowship with the
local Korean Church community, we function autonomously under the headship of
Christ. This work is directed primarily toward foreign nationals living and
working in Seoul. Inclusive of that group are internationally married couples
(Korean to others), US military, foreign workers, and also local nationals. IBC
has had believers in fellowship from all over the world; Africa, Brazil, China,
Germany, Hong Kong, Japan, Korea, Netherlands, Panama, Philippines, and the
USA.
The idea of establishing an English
speaking meeting in Korea came out of our experience in bringing in non-native
Koreans into the Korean assembly at Noryangjin and the difficulties the
language barrier presented. Although we were welcome and great efforts were
made to accommodate us it became increasingly obvious that the language barrier
would inhibit the free exercise of the priesthood and we would remain on the
outside looking in rather than an integral part of the fellowship of believers.
In consultation with the elders from Noryangjin and our home assembly we sought
the Lord’s leading and believed the Lord would have us start a separate English
speaking meeting that would function autonomously under the headship of the
Lord Jesus Christ. IBC is the only English speaking New Testament Pattern
Assembly in Korea. Our first meeting was held in January 2015 and the Lord has
continued to faithfully provide and care for us.
We are always looking for ways to
enhance the learning experience of those at IBC and the local community of
Churches in Seoul. To realize this vision, as we are able, we invite brothers
and their families from the US and surrounding areas to come to Korea share
what the Lord lays on their heart for us. Our first visitors, Ken and Joyce Hardisty
came from the Philippines to help in outreach to the local Filipino community
for several home bible studies and visits to some of the local Korean
Assemblies. Keith and Naomi Keyeser came and helped with the establishment of
IBC in its first couple of months while still a home meeting, and then were
exceedingly gracious and returned to continue to help build us up in God’s word.
Randy and Sylvia Amos also kindly accepted an invitation to come and work with
us for a few weeks and held a mini-conference at Noryangjin Assembly where
brother Randy spoke on “The Brides of the Bible” and visitors from as far away
as the Philippines came to attend. We also had a very special visit from Jim
and Lisa Cagliostro and were able to host them for a few days and they were
kind enough to share from the word of God with us.
One of the ways we are building up believers
is by conducting English Language Bible (ELL) studies. This work is an in-reach
to minister to those in fellowship at IBC and also an outreach to encourage
those interested in learning the English language to come and hear the Good
News of Jesus Christ. Please consider putting IBC on your prayer list that the
Church may continue to grow and be used mightily for the Lord. Our specific
prayer requests are the following:
- Lord’s leading to procure a larger
building to accommodate increasing numbers.
- The Lord’s wisdom regarding a
curriculum in ELL program
- Fuller development of Sunday school
program for youth
References
Baker,
D. L. (2008). Korean spirituality. University of Hawaii Press. Retrieved
from
https://books.google.com/books?hl=en&lr=&id=RCBe9w9C2UkC&oi=fnd&pg=PR7&dq=Korean+Spirituality&ots=WvX-pBushh&sig=mJOH_-CzX8NCd-3vChBsMlPd0wI
Baker,
D. L. (2016). The impact of Christianity on modern Korea: An overview. Acta
Koreana, 19(1), 45-67. doi:10.18399/acta.2016.19.1.002
Kim, J.
(2012). A history of Korea: From “Land of the Morning Calm” to states in
conflict. Indiana University Press. Retrieved from
https://ebookcentral-proquest-com.contentproxy.phoenix.edu/lib/apollolib/detail.action?docID=1031819#
Oak,
S.-D. (2013). The making of Korean Christianity: Protestant encounters with
Korean religions, 1876-1915. Baylor University Press. Retrieved from
https://muse.jhu.edu/book/26828
Gelézeau, V. (2010). Beyond the ‘Long
Partition’. From divisive geographies of Korea to the Korean ‘meta-culture. European
Journal of East Asian Studies, 9(1), 1-24.
doi:10.1163/156805810×517643
Roux,
P.-E. (2012). The great Ming code and the repression of Catholics in Choson
Korea. Acta Koreana, 15(1), 73. Retrieved from
http://www.academia.edu/download/31610067/08_Roux_15-1.pdf
Ryu, D.
Y. (2018). Kim Il-Sung and Christianity in North Korea. Journal of Church
and State. doi:10.1093/jcs/csy079/5127077
Walraven,
B. (2009). National pantheon, regional deities, personal spirits? Mushindo,
sŏngsu, and the nature of Korean shamanism. Asian ethnology, 55-80.
Retrieved from http://www.academia.edu/download/34714888/NationalPantheon.pdf
Wikipedia.
(2018, November 4). Names of Korea. Retrieved from https://en.wikipedia.org/wiki/Names_of_Korea
Yu, K.
K. (2016). Korea’s Confucian culture of learning as a gateway to Christianity:
Protestant missions in the late nineteenth and early twentieth centuries. Studies
in World Christianity, 22(1), 37-56. doi:10.3366/swc.2016.0136
