Next-Generation Pastor’s Spirituality and Korean-American Churches' Well Being
                                                                                                                                                   - By Alex Pak

Introduction
This article deals with relationship between Korean pastors and church. More specifically, the paper will focus on how the Korean pastors’ lack of looking into future of church led to decline of the second-generation Christian in the church.  Initial problem was that they did not nor desire to train and equip future generation of leader in the church. As of result, today, Korean churches are in dire need of future leaders in the church.

In early days of immigrant era, it was understood that Korean churches was in a mode of survival and establishment in her new country, rather than training and propagation.  Many of the members were new to the culture, language and even Christian faith. Many turned to churches for comfort, identity and information. Those were well met, and even thrived.

Today, according to some survey, there are more than three thousand five hundred Korean churches in United States. And yet, many of the churches do not train for the next generation leaders, other than provide mere Sunday school program. It is true that education starts early, but problem is that after High school, many of the children of Korean immigrant churches leave or not coming to church. This phenomenon has been evident by many church leaders, scholars, and counselors. Reason? Church program was not focus on long-term goal; instead, it only provided quick amendment in a larger part of programs, which was based on adults oriented.

This article wishes to deal with how then can Korean churches and pastors rectify the problem and minimize the damage in next-generational churches? In order to take a look at the Korean churches in general, we have to go back to history of Korean immigrant churches.  Korean churches in America were a new phenomenon in early 20 century.  On Dec. 22, 1902, the first group of Korean immigrants — 56 men, 21 women and 25 children — sails across the Pacific en route to Hawaii aboard the SS Gaelic. They landed in Honolulu on Jan.13, 1903 to work as immigrant laborers on the sugar plantations. This was the first known official record of Koran immigrant came to America as a group. 

In the beginning, it was not Roman Catholic not Eastern Orthodox Church, but it was a Protestant churches that was planted in America. And it was based on a fundamental faith-based Protestantism. Korean fundamentalism is very different than American fundamentalism. It is based on the Confucian Roots of Fundamentalist Ethos, especially in the Korean Presbyterian Churches. It is revivalistic, factious and ultra conservative. The Korean fundamental churches are combination of ethnic-centered, conservative in theology and factious.

Early Korean Christianity
Korean fundamental Protestantism tends to be exclusive in nature. That is to say that like other branches of Christianity, i. e. Catholic or Greek Orthodox, it lacked support of larger and more stable institution. This translated into the Korean churches as a survival mode, instead of grow and thrive mode. This sapped much of resources and time and energy from looking to future (training next-gen. leaders). So many of the Korean churches were not in touch with what was happening outsider her church. Rather it focused on interior life of church; fellowship among themselves, help only each other, and being exclusive. 

Other feature of Early Korean churches was its theology of fundamentalism and pain. Historically, many Korean churches and members belong to Presbyterian, Baptist, that emphasize suffering and pain. Richard Foster, noted author, founder of Renovare and a Fuller alumnus, argues that spiritual discipline must be based on the idea of joy rather than pain. To be more precise, according to Richard Foster of Renovare movement, Korean churches are more familiar with pain and emotional side of Protestantism.  Foster emphasized more of joy. That is to say that Korean churches do not emphasize theology of joy or more positive branches of Christianity. (Except, the Pentecostal church, which emphasizes prosperity and blessings) They are very exclusive and cautions believers. It may be good in a sense that it can be more focused on its ministry and programs, but to looking at a bigger picture, it only a tiny part of greater Christianity. Fundamental in theology means narrow and exclusive interpretation of the Bible, such as not smoking, no drinking and keeping the Sabbath by not working, buying and enjoying secular entertainments, period. And they are more literalists in their understanding of the Scripture. 

These were some of the traits of the early Korean immigrant brought to America, when they came. Once they settled in their new home, they without hesitation, applied these ideas and understanding into their ministry. And many members did not question nor raised any question to their pastors. It was a simply norm. 

Everything seemed to work and it did work. Many of the Korean churches survived and thrived, externally. But if one takes a closer look at the churches, there were as many as schisms as there are churches, and struggling between pastors and elders are rampant and fierce. Members are caught in between two rivals: pastors and elders. What affected the most were children and lay leaders. They were not aware what was going on insider the church, insider elders meeting and committees. Many energies and resources went into these struggles and not in education and outreach. That is why one may see some churches emphasize that their half of the church budges go to mission, or education. This explains what was happening in the past. 

Korean-American Christianity
How then can we turn around and look back at what has happened and goes from there? After many decades past, Korean churches have now realized that there are more than Korean churches and fundamentalism. There are Buddhists, Muslims, Hindus and Jews and New Agers all around them. They have not prepared for these. But they are there to stay and it must be combated. Problem is that many of our children are bombarded with these new challenges and are not prepared to deal with them either.

Another critical challenge that the Korean churches and next-generation face is a problem of dealing with other nationalities, i.e. other ethnic groups. As Korean churches and leaders become more aware of other ethnic groups, it failed to prepare for those challenges. Thus, many of the Korean churches and leaders do not have the paradigm to deal with them. It trickles down to their children as well. 

According to Pawan Dhingra of Oberlin College in his book on "We’re Not a Korean American Church Any More": Dilemmas in Constructing a Multi-Racial Church Identity, he points out the issue clearly, he noted that, “English Ministry churches, which serve second-generation Korean Americans, plan on becoming multi-racial in order to grow. This raises questions of how organizations change identities generally, and, in particular, how the churches plan to keep both current and new members comfortable within a multi-racial space.” Dhingra sees the need of Korean-American to come up with dealing with multi-racial segments in the church. 

Dhingra urges Korean-American churches to see the multi-racial not as an ethic, but culture difference. He noted that, “Pastors and members define their racial status in terms of their cultural differences, rather than inter-racial inequalities, from whites.” Yet implementing this model while satisfying Korean Americans and non-Korean Americans is proving difficult. Churches strategically use distinct backstage and front-stage activities to appeal to all groups, thereby creating a potential dilemma in their long-term church identity. They may also impede membership from other minority racial groups through their approach to race.

In order to prepare and accommodated next-generation Korean church leaders, current church leaders must be aware of difficulties and challenges on the 2nd generations. They need to be assimilated and acculturated into a main society. 

According to Phinney and Chavira of Eastern College, in their research titled, “A Generation in Transition: A study of Korean-American youth” they identify four possible degrees to which acculturation can take place in individuals. "Assimilation" occurs when ethnic minorities identify only with the dominant culture, cutting off all interaction with the ethnic culture of origin. The next level, "integration," occurs when individuals identify strongly with both the dominant and the traditional cultures and maintain intense involvement in both. "Separation" occurs when ethnic minorities focus exclusively on the values and practices of the culture of origin and distance themselves from the dominant society. The final level, "marginality," occurs when one cannot relate to either the culture of origin or the dominant culture. It is true there are not too many Korean-American pastors who have these qualifications and visions.

In order to effectively ministered to next-generation Korean Christians, there must be renewed awareness of following issues as well: Role of family relationship; teaching of Korean values; relationship with others; learning gender roles and emphasizing education, especially in Christian education.  And my call of solution to educate and prepare our children is not easy one or traditional one. It must start radically and profoundly. A traditionalist and fundamentalist may reject it. But without radical changes, we would loose more children and their faith in church. I would like to introduce a pastor and theologian named Rev. Daniel J. Kim.

 Daniel is a Korean-American immigrant. He came to America when he was very young age. He is a product of American finest educations, and he has a doctorate degree from Fuller Theological Seminary in Pasadena with Ph.D. in Intercultural Studies. He is one of the few Korean-American theologians who know both Korean and American cultures, environments and church settings. He ministered one of the largest Korean church in Los Angeles, California and resigned to start a new ministry called River of Life Christian Fellowship in 90’s and started Destiny Training International (DTI) to train and equip future leaders in both Korean and international church leaders and theologians. He now leads and conducts many seminars and teachings.  He even traveled to Korea for four years to learn and observe Korean spirituality, especially in prayer and zeal for gifts. His theology is very relevant today. Because he has been through many chapters in his life (he lost his infant son, named David), and challenged much. Daniel’s main gift is on discipleship and training for spiritual leaders. He has much to teach and equip others. He will be good resource for preparing for next generation leaders.

Daniel has awaken us to look beyond ourselves and think serious about zeal for prayers and Korean fervent spirituality.  These things should teach  next-generation leaders. I have two reasons why this should be done so.
One is that Korean pastors in the past neglected our historical tradition, that is Confucianism and Buddhism in general. I believe that there are many positive teachings that we can incorporate into our Christianity. For example, mediation and emptiness can teach us a lot. We pray, but we pray one-sided only. Sometimes, we need to listen by meditation and being silent. In Greek Orthodox it is called Apophatic (negative) prayer that is total silence prayer. And emptiness means that one needs to totally let oneself to free to receive more fully. It is true that there is a fundamental difference in Buddhism and Christianity in understanding emptiness (sunyata).

Second is that I believe that Protestantism has been one-sided. We emphasize Scripture only (Sola Scriptura), but now it seems like every Christian is interpreting the Scripture by themselves. So there are more opinions on the Bible than one can imagine. We need to look beyond ourselves and learn to be more tolerant with others. Daniel’s theology must be understood and studied.

Conclusion
After a century has passed by, Korean-American churches have to come leap into next step in order to pass down and continue spiritual journey. Earlier form of Korean churches was mainly exclusive and ghetto type churches, now we need to move on to more inclusive and tolerant type church. Our young people want more from their churches, and we need to adhere to their voices. They live in a multi-ethnic, cultural and religions. They want leaders who are prepared for them.

For the Young people, all of these dimensions of culture, ethnics and religions constitute the realization of ethnic identity transition that is occurring in their lives. They need to synthesize American and Korean values to varying degrees within each of these areas in their lives and to define their ethnic identity based upon well training. This is a complex process for these youths.  

I have introduced Daniel J. Kim, as one of the next-generation leader and trainer. His theology is well developed and tested. It needs to be tapped by more people. His combination of Reformed theology and Biblical Prophetic Spirituality are one of the answers to many young Christians today. And I believe that this is a way to achieve out destiny goal. 


Worked Cited:

Kim, Daniel. Korean Pastoral Spirituality Class. El Monte, CA, 2007.

Dhingra, Pawan. "We’re Not a Korean American Church Any More": Dilemmas in 

Constructing a Multi-Racial Church Identity, Social Compass.2004; 51: 367-379

Foster, Richard. Spiritual Discipline .The Korean Central Daily. 11/1/2006.

Swan, C. & Weissbrot, J.  (2000). A Generation in Transition: A study of Korean 
American Youth. Electronic  Magazine of Multicultural Education [online], 2(1), 28   paragraphs.