Models and issues of English-speaking Korean-American ministry

Program for Asian-American 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 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