2. The Analysis of the Korean context
2.4. Summary and Conclusion
It will be helpful for us to discuss four representative Korean Presbyterian preachers‟ identities according to Thomas Long‟s guidelines, which does not focus on generalization but tendencies of the identity of the Korean Presbyterian Preachers.
2.4.1. The Identity of the Preacher in the Early Korean Presbyterian
Church
As stated above, foreign missionaries‟ identity affected the Korean Presbyterian preachers‟ identity, which can be regarded as a herald image by means of the following facts. Horace G. Underwood entered Chosŏn with the Bible tucked in his bosom though Chosŏn viewed Christianity negatively. His passion for evangelical work also kept him
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and his wife from leaving on a honeymoon. However, they decided to leave a honeymoon for missionary work. Before Davis died of acute pneumonia and smallpox, he taught the Korean Presbyterian preachers a conservative theology, which led them to oppose the Shinto Shrine Rite. The opposition to the Shinto Shrine Rite led to the expulsion of foreign missionaries from Korea. At that time, foreign missionaries such as Bu-Seon Han (Bruce Hunt), Il-Don Ham (F. Hamilton), Ra-Yeon Ma (Ch. McLaren), Mae-Si Tae (M. Tate), Dae-Si Heo (D. Hocking) and others opposed the Shinto Shrine Rite. William John Makenzie also dedicated his life to the Korean Church. These missionaries, who loved Korea more than their own countries, were buried in Korea. On the tombstones of some of these missionaries, the following words are inscribed: “I would rather be buried in Korea than in Westminster Abbey.” “If I had a thousand lives to give, Korea should have them all.” In the light of Thomas Long‟s guidelines (1989:24-47), it can be argued that these missionaries have a herald image.
In the days of the early Korean Church, Christianity was accepted by Koreans. At that time, Korean Christians did not fear to lose their lives under the influence of foreign missionaries‟ teaching. Actually, Korean Christians‟ dedication and sacrifice helped the people of Korean to overcome their suffering, persecution, and hardships. The power of God‟s Word and the Holy Spirit brought about the Korean church revival in 1907. At that time, Korean preachers and foreign missionaries delivered only Jesus‟ Cross and blamed believers for their lovelessness and their sins. Based on these facts, it can be argued that the herald image also applies to early Korean Christians.
2.4.2. Hyung-Nong Park, Jae-Jun Kim, Sang-Dong Han, and Kyung-
Chik Han
After 1952, the Korean Presbyterian Church was divided into four denominations. Hyung-Nong Park (1897-1978), Jae-Jun Kim (1901-1987), Sang-Dong Han (1901-1976) and Kyung-Chik Han (1902-2000) were at the centre of this split.
Theological differences caused Hyung-Nong Park and Jae-Jun Kim to be separated. Hyung-Nong Park took a conservative position, in terms of which the preacher is seen
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as a theologian and servant of God‟s Word and faithfully deliver this Word. According to Thomas Long‟s guidelines, the preacher acts as a herald. On the contrary, Jae-Jun Kim took a progressive position, which means that the preacher must consider the congregation‟s position and be concerned about social and political problems. In a sense, this can be a pastor and storyteller image according to the guidelines of Thomas Long. Actually, these two scholars greatly affected their juniors, who walked different ways. Hyung-Nong Park‟s views prevented his juniors from showing any interest in social and political problems for a long time. However, Jae-Jun Kim‟s viewpoints encouraged his juniors to pay attention to social and political problems.
Hyung-Nong Park and Sang-Dong Han can be considered the same kind of preachers in the light of their respective viewpoints of God‟s Word and theological positions. Nevertheless, their different interests caused them to be on opposite sides of the theological spectrum. Even though their same viewpoint of the Word of God and theology made their reunion possible, they repeatedly experienced the pain of division.
Subsequently, Hyung-Nong Park‟s Hapdong denomination experienced various splits because of political problems and localism. What is the reason for these splits despite their insistence that they have a right viewpoint of the Bible and theology?
The problem of WCC joining brought about the conflict of Hyung-Nong Park and Kyung-Chik Han, which provided them with the justification for the split. Now, two denominations, Tonghap and Hapdong, are like a carriage and pair of the Korean Presbyterian Church. Though these two denominations have attempted to reunite, they have not borne fruit until now. Hapdong denomination has kept a conservative theology on the basis of Calvinism and the Westminster Confession of Faith. However, Tonghap has decided on a position between conservatism and progressiveness. In a sense, the witness image applies to Tonghap according to Thomas Long‟s guidelines. In chapter three, these four leaders‟ identity will be re-analyzed and re-evaluated based on Thomas Long‟s guidelines.
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2.4.3. Korean Context and the Identity of the Preacher
As mentioned above, the early Korean Presbyterian preachers‟ identity can be viewed in terms of a herald image under the influence of foreign missionaries. However, social, political, economical and cultural factors induced the change of the Korean Presbyterian preachers‟ identity. The 4.19 revolution compelled Korean Presbyterian preachers to become interested in social and political issues. Before the 4.19 revolution, Korean Presbyterian preachers were not interested in social and political problems and failed to point out the misconduct of members of the Korean society and government. Some of them delivered an official statement supporting Jeong-Hee Park‟s military coup of 5.16. Nowhere could the dedication and sacrifice of the early Korean Presbyterian preachers be found. Korean Presbyterian preachers, meanwhile, have taken three different positions, viz. conservative, progressive, and centralist.
Confucianism emphasizes hierarchy and male superiority, which did lead Korean Christians to prefer a herald image of the early Korean Presbyterian preachers. On the contrary, Shamanism implies blessingism, which could make Korean congregations prefer to a pastor image or a storyteller image. Actually, the present Korean Presbyterian preachers tend to concentrate on congregation-centred sermons. The Korean bitter feeling is deeply rooted in the emotional disposition of Koreans, the Korean patriarchal society, authoritarian atmosphere and so forth, which did lead Korean people to prefer a pastor image or a storyteller image because they wanted to heal and mitigate their bitter feeling.
The idolization of the preacher originated from the misunderstanding that a herald image guarantees the authority of the preacher. The preacher‟s arbitrary biblical interpretation and application could lead to the absence of God‟s Word, which could mean the absence of the preacher‟s identity. Moreover, the false growth of the Korean Church and secularization could result from the absence of the preacher‟s identity, which could mean that the preacher focuses more on congregation than on God.
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