America Resources

Program for urbanministry.org/asia" class="" title="Asia Resources">Asian-American urbanministry.org/theology" class="" title="Theology & Biblical Social Justice Resources">Theology and Ministry. (1991). Models and issues of English-speaking Korean-American ministry. Princeton, NJ: Princeton Theological Seminary.

OVERVIEW

This review reports a 1991 colloquium of Korean American ministry models. The ten participants originated from various denominations and religious structures. Overall, the Presbyterian urbanministry.org/churches-0" class="" title="Church Resources">Church U.S.A. and the Asian-American Program Center at Princeton Theological Seminary have shown keen interest in the needs of Korean American and Korean Canadian ministries. They gathered to discuss five contemporary models and ministry issues in the burgeoning spectrum of Korean American ministry.
The first two sections describe the breadth and scope of Korean American ministry models. They present five models of Korean American English-speaking models and discuss issues and concerns on each. Every issue and concern reflects the tensions of Korean American Christian growing, maturing, and flourishing in the intergenerational circle of various Korean American ministries. Each model and issue demands in-depth study as needs and ministries increase in the future.

MAIN POINTS

Large percentages of Korean American youth attend church and participate in English-speaking Sunday School, junior high, and high school groups. For college, most of these students leave home and head for the autonomy of college life. However, at the college level they find very few attractive English-speaking ministries to join. Moreover, they do not seem to comfortably participate in or understand the Korean language-based adult congregations. They generally shy away from Korean and Korean American churches. Nevertheless, they eventually return.
"There needs to be a new kind of ministry specifically designed for English-speaking Korean Americans. The fact that these people are coming back to Korean churches..." suggests that English language-based programs and ministries must be nurtured for Korean Americans.
Language differences and difficulties have created apparent communication and relational problems fueling divisions in ministries and enlarging the generation/language gap. A constant dilemma facing Korean American congregations is the relationship between Korean-speaking first generation parents and English-speaking Korean youth and young adults. In addition to the usual tension between older adult parents and the younger youth population, language barriers heighten tension and dissuade healthy, on-going communication. Various Korean American leaders have emerged to bridge the gap and mediate the two parties. Yet, among thousands of youth workers, a fraction have the necessary language skills, rapport, and cultural experiences facilitate change. Without understanding the dynamics, structure, and nuances existing within the Korean American family, counselors can only listen to the woes of a family or young person; they do not have the skills to offer culturally based solutions.
The growth of the Korean American population is significant. Korean Americans in 1986 numbered about 750,000, and the projected number of Korean Americans by the year 2000 is two million. The Church has been and will continue to be a focal point of Korean American life.

SUMMARY OF APPENDICES ASIAN AMERICAN THEOLOGY

The first paper addresses the theological orientation that emanates from Korean and Korean American issues in America. There is something unique to the Korean American experience that reflects back to theology. When considering other ethno-reflective theologies (e.g., black, Asian, etc.), Korean American theology, too, emerges as a distinct subculture. The writer endorses the need to study and understand Christian theology in light of intra- and intercultural experiences and contexts.

A PERSPECTIVE FOR SOCIO-CULTURAL UNDERSTANDING OF KOREAN AMERICAN YOUTH

The second paper pertains to youth ministry. It discusses the Korean and Korean American situation that embraces parents, culture, and the Church. The paper reviews previous research on a sample Korean American youth population. With statistical data and results, the study reveals findings of "Korean-American youth in the areas of their (1) aspirations, (2) conflicts, (3) help seeking preferences, and (4) view of the church."

THE KOREAN AMERICAN COMMUNITY

The final paper notes the formation and existing patterns of Korean and Korean American communities in the U.S. The paper projects future community growth issues, such as: "What will become of the Korean community?"

REFLECTION

Korean Americans are prone to ethnocentrism in their church membership; they do not feel comfortable in non-Korean churches. A second generation of Korean Americans is entering college in large numbers. For illustration, consider 1975 the zero-year. Korean American young people entering college in the fall of 1992 must be at least 17-years-old-born sometime around 1975. Plenty more were born in Korea, immigrated with their parents, and feel most comfortable in English-speaking contexts. Though they feel comfortable speaking English, those who originate from the first Korean settlements were most likely born abroad.
The report poses a question deserving investigation and serious consideration. How are Korean churches responding to the needs of their English-speaking members? The needs of these young people-starting careers or in college, high school, junior high, and elementary-are growing with the population. The five models of ministry are the first forms of ministry designed specifically for the English-speaking groups. But because of their newness, the models have not yet formed a cohesive response to the English-speaking Korean American's needs or fully addressed the issues and concerns of the Korean in America.
Currently, Korean American church leadership consists of first generation pastors who have learned English as a second language and the 1.5 generation of Korean Americans (born in Korea but grew up mostly in the U.S.). Those trying to serve Korean Americans must accept highly Westernized members and unique ministry forms. They must bridge the first generation, 1.5 generation, and 2.0 generation (Koreans born and raised in America). They must understand from where the Korean American community derives, how it forms, its patterns, and its culture. To understand the first generation necessitates a study of Korean heritage and culture. To understand Western ideas, one must discern America and its youth environment. And to minister to the 1.5 generation-those caught in the middle-young leaders must solidly understand one's own identity and the Korean American culture.

QUESTIONS FOR REFLECTION AND DISCUSSION

1. What are the history, current status, and future of the Korean American Church? Where is the Korean American community and how far has it advanced in American socialization?
2. What are some of the second generation's differences and tensions with the first? How can a youth worker reconcile the two?
3. Is Asian American theology-or Korean American theology-a viable, relevant study for Korean American ministry today?
4. What are the perspectives of Korean American youth? How do they feel about parents, school, and church? What are their needs? How can you guide and challenge them?
5. What are the pressures for Korean American college and career population?
6. For those who attended church in high school with their parents, what are the reasons why they now are or are not involved in church? If not, will they consider returning to the church in the future?
7. How do you perceive the future of Korean American ministry in churches? In para-church organizations? In other social or service organizations? Where do you see yourself as a leader in the spectrum of English-speaking Korean American outreach?

IMPLICATIONS

1. The report allocates a single paragraph on para-church ministries. Of the five models of ministry, the para-church offered the least study. It is possible that the colloquium participants were not aware of activities in collegiate centers across America.
2. The generation and growth of these groups indicate one's perspective, interest in spiritual matters, language-orientation, and group needs.
3. Without understanding each group, those working with Korean Americans may unintentionally promote and tolerate ineffective service.

Jun Kyung fuji Kim cCYS

A model of urbanministry.org/youth-group" class="" title="Youth Resources">youth ministry for Korean urbanministry.org/youth-group" class="" title="Youth Resources">youth.

OVERVIEW

METHOD OF PROGRAM

Most young Koreans whose dominant language is English tend to create their own subculture, one which is quite different from that of Korean first generation immigrants. Today, there is a shocking trend among this young generation: believers who have grown up in Korean urbanministry.org/churches-0" class="" title="Church Resources">Church are now leaving not only their home churches, but also their Christian faith, in "a silent exodus." In many respects, the Korean Church in the United States has been tremendously successful for the past 20 years, due to the surge in Asian immigration, and thus, an explosion of new churches. However, many church-raised young people have found their immigrant churches irrelevant, culturally stifling, and ill-equipped to develop them spiritually. This is predominantly why the second generation is being lost. This is also true of the youth group I pastor. The church that I work for was established by Korean immigrants two years ago; naturally, their children also joined the church membership. While these children didn't have any choice to attend other churches, they are also not interested in attending non-Korean churches. The children are spiritually dormant and unenthusiastic about any church activity. Originally, I was pessimistic about my ability to work with this group, because a wide cultural gap existed between them and me: I was raised Korean in Seoul, and they were raised Korean in America. Currently, their attitude toward the church is that "Church is more for my parents. There is nothing for us in terms of learning about the Bible and Christianity."

There is an explanation why the Korean churches in America have not been able to provide quality education to the second generation. Pastor Daniel Lee of Global Mission Church in Maryland asserts, "The Korean Church in America, in general, is very busy just trying to survive, so it has not had enough energy or time to focus on the second generation yet." The history of the Korean immigration to the United States is relatively short, in comparison with other ethnic groups. The majority of Korean immigrants (about 75%) came to America after 1970, which means most of Korean churches are young. As Korean churches in America developed, they were immediately faced with the costly proposition of developing ministries for all generations at once; they had not prioritized Christian education for the second generation. Yong Pai, Delores Pemberton, and John Worley, scholars at the University of Missouri-Kansas City School of Education, have studied Korean-American adolescents, and they believe there is a deeper problem: "Korean-American young people at the college level are not likely to seek out either Korean or Caucasian churches," they wrote. "They may tend to feel uncomfortable in both Korean and Caucasian churches."

Thus, I found it essential to introduce develop innovative youth ministry ideas. If my ministry did not change, there would be no future and no life to my youth group, and I would only facilitate the exodus from Korean churches and the Christian faith. So, I began to research several models for reviving a youth group. What follows is the model that I chose and have applied with great success. Perhaps it will also work for you.

MAKING MINISTRY RELEVANT

• Most Korean youth living in America have difficulty learning and speaking the Korean language. Many church meetings or rallies are led in Korean; thus, when youth attend these meetings, they are embarrassed that they cannot understand what is going on. The language barrier within the church alienates Korean youngsters. One solution to this problem is to use both languages-Korean and English-in united activities or meetings, and use only English in youth meetings. Then, youth will finally feel comfortable at church.
• Icebreakers between the youth leaders and the youth group are important. Even though youth leaders initiate interaction with kids, there is often little common ground between the leaders and the kids. Communication cannot last long, and does not become meaningful, without commonality in thinking, experience, lifestyle, and culture. It is necessary to understand the youth group's culture, especially their favorite music, media, music videos, movies, etc. Discussing any aspect of the youth culture is a great icebreaker. Sometimes, even sharing and borrowing popular music CDs will help develop a friendship between youth leaders and the youth. The computer and the Internet are also popular venues for reaching and understanding today's youth. According to John Stott's Between Two Worlds, we live in a "cybernetic society," and today's youngsters are labeled the "cybernetic generation." The duration of time they spend at the computer desk is dramatically increasing. In a sense, the computer has become a central agent in lifestyle of contemporary youth. Those adults who have a firm grasp of the Internet culture will likely be effective communicators with today's kids.
• Although there have been many Bible studies and teachings in Korean Sunday Schools, most young Koreans don't understand the value of learning the Bible and following the faith of Christianity. Why? Bible studies offered in Korean churches tend to provide biblical lessons that are seemingly irrelevant to youth. This is well stated by Gordon-Conwell Professor Dean Borgman, in his theology of youth ministry:

Many churches spend the majority of time on exegesis of the scripture, but they often overlook the necessity of an exegesis of self and culture. Moreover, many Korean churches have not had any idea of contexualization. Korean adults tend to think that youth culture does not exist. Some of them believe it exists, but it is too trifling to take into consideration. In this milieu, youth cannot learn anything even in the amidst of plenty of programs and activities. Therefore, adults who are in charge of youth ministry should think youth are in their subculture as much as they are in their own adult culture.

As mentioned, Korean churches can and must become places where youth feel comfortable to learn about the Christian faith and support their fellow church members without the usual linguistic and cultural barriers. Finally, one final challenge faces Korean churches: they often suffer from poor leadership and have ignored the importance of spiritual development in youth ministry. There has not been sufficient leadership training among Korean youth leaders. Since I first came to America, I have never heard of any conference for training youth leaders who serve Korean denominations. Without abundant research opportunities or leadership training, quality leadership is becomes difficult to find and sustain. Many Korean youth hunger for spiritual nurturing and empowerment. Seasoned and well-educated youth leaders are key to providing youth the spiritual sustenance they desire.

The best way to end the exodus of Korean American youth is to help the young people develop their own autonomous group within the church. This is called a "church within a church" model: the English ministry forms its own autonomous body within the first generation context. This model helps the church maintain its young members and strengthens the service of the church to its youth. Another way to halt the exodus is to offer youth a vision for missions. Serving others is a great way for young people to find purpose in and be committed to a Christian youth group.

IMPLICATION

The fruits of branching out are many. Numerous Korean-American churches, rich in many resources, are developing into pan-Asian and multiethnic congregations. One such church, Boston's New Covenant Church, began as a Korean-American congregation. Today it is a vital family of 350, offering ministries to many races and generations.

Moonbong Yang cCYS