“In the history of the world, a whole nation returned to God. That was Korea.” (George T. B. Davis, Korea for Christ, p.6)

Several theologians and church leaders have commented about Korean churches after they visited Korea.

“Sunday morning service in Korea's churches looks very formal and traditional. However, we have to remember that Sunday morning service is the essence of all service that church members can express their joy and sorrow completely.” (James Huntley Grayson, Lessons from Korea for the Church in Britain, presented at a conference, 3-5 February, 1992 at St. Albans in Britain)

“A centennial growth of Christianity in Korea can encourage Christians in UK who are in agony of seeing no results.” (A report by Dick Lucas from The Proclamation Trust, October, 1994)

Western Christians have gained encouragement by looking at the remarkable growth of Korean churches. What made such growth possible? Among other reasons, some important ones are as fo1lows.

Tertullian once said, “The blood of a martyr is the seed of the church.” In Korea, numerous people shed their blood, both Catholics and Protestants. A Welshman, Robert Thomas, was the first Protestant martyr in Pyongyang, Korea in 1866. Korean churches put great significance on his martyrdom, as seen in the first official record of ‘The History of the Presbyterian Church in Korea'

“Korea has denied opening the nation to foreign countries. The nation kept trying to protect themselves from outsiders for isolation. They strongly opposed any contact with westerners and refused to accept Christianity. As a result, they were not meant to receive eternal life. However, God of grace loved Korean people so much and sent a missionary. He sacrificed his life for the people of Korea. That person was Rev. Robert Jermain Thomas.”(The History of the Presbyterian Church of Korea, p.1)

Another quote says about Rev. Thomas, the first martyr in Korea.

“Rev. Thomas was taken to the Daedong River by the hands of Soldiers and people. They were armed with spears and swords. Some even held axes. However, Rev. Thomas had only the Bible on his hands. He asked people to accept the Bible but no one came out. When he was stabbed on his head, he cried out “Jesus, Jesus!” In the end, he was beheaded with full of blood.” (The History of Pyongyang Synod, Presbyterian Church of Korea, pp.64-65.)

As quoted above, Rev. Thomas, martyrdom is highly recognized by Korean churches. Martyrdom is regarded as the very example of every Christian.

1) Martyred by Japan

Even before Korean churches had gotten out of the infant phase, the nation was occupied by the Japanese imperialism and lost its sovereignty. With the Japanese annexation of Korea in 1910, Japan took over Korea. Many Protestants joined the independence movements despite severe hardship. In particular, the Japanese regime fabricated a case to remove Christian figures who were very influential with the people. Many Christians suffered from brutal torture and even died from after-effects. Many Christians lost their lives in the March First Movement. Among them, members of Jeamri Church, Suchon Church, and Hwasuri Church were brutally massacred by Japan.

During the colonial period, Korean Christians were persecuted by Japan even outside the country. A US Northern Presbyterian Church missionary, L. P. Henderson preached the Gospel to Koreans in Manchuria but was slaughtered by the Japanese military. In 1935, the Presbyterian Council of Korea dispatched Rev. Han Kyeong-Hee to northern Manchuria. But Han also was killed. During the same period, Rev. Son Sang-Yeol, dispatched by the Donga Christian Church (Former Baptist Church), was murdered on the border of Korea and Manchuria by Japanese soldiers. Rev. Kim Yeong-Jin and Kim Yeong-Gook in Gando area and Kim Sang-Jun, An Sung-Chan, Lee Chang-Hee, Yoo Yeong-Hak, and Lee Hyeong-Tae in Manchuria were martyred by Japanese soldiers.

As the Japanese regime forced people to worship shrines in the 1930s, Christians in Korea met another hardship. In 1935, Presbyterian missionaries agreed to resist the practice. The decision ended up by closing many high schools, including Soongsil and Soongeui in Pyongyang, Keisung and Sinmyeong in Daegu, Chungshin in Seoul(all belonged to Northern Presbyterian), Shinheung in Jeonju, Soongi1 and Speer in Gwangju(all belonged to Southern Presbyterian). In 1938, the Presbyterian Church of Korea was forced to agree on the shrine worship. Many dissenters were arrested for not worshiping the shrine or not bowing down to the east. Many Christian leaders died in prison or out of prison due to harsh torment. Also, many Christians had been imprisoned unti1 liberation occurred. Many Presbyterian Church leaders were killed or suffered, including Rev. Choi Bong-Seok, Rev. Joo Ki-Chul, Rev. Kim Seon-Du, Rev. Lee Ki-Seon, Rev. Chae Jeong-Min, Rev. Ko Heung-Bong, Rev. Han Sang-Dong, Rev. Joo Nam-Seon, Rev. Son Yang-Won, and Rev. Yang Yong-Geun. In the case of the Suncheon area, every listed church leader was apprehended.

In the case of the Methodist church, Rev. Lee Yeong-Han died in Haeju prison. Rev. Kang Jong-Geun and Preacher Kwon Won-Ho died in Seodaemun prison, and Preacher Choi In-Gyu died in Daejeon prison. Evangelical Holiness Church was more severely persecuted because of their firm faith in the Second Coming. In 1943, its council was dismissed. Every Holiness Church leader was arrested to be brutally tortured. Rev. Park Bong-Jin and Rev. Kim Yeon lost their lives. Rev. Jeon Chi-Gyu of Donga Christian Church was tortured to death. Among leaders, Rev. Joo Ki-Chu1 and Rev. Choi Bong-Seok left exemplary stories of their martyrdom. Rev. Heo Sung-Do in Cheongju, Rev. Choi Sang-Lim in Gyeongnam, Rev. Park Yeong-Se and Elder Kim Chang-Ok in Mokpo were martyred, too. Overall, 50 Protestants were killed and 2,000 people suffered in prison because they refused to worship the shrine.

2) Martyred by the Communist Party

Since being liberated from Japanese colonization, Korean churches confronted huge martyrdom by the Communist Party. Especially, as the Soviet troops entered in the northern part of Korea, churches were severely persecuted after the liberation in 1945. A series of incidents took place, including the Socia1 Democratic Party incident, the Shinuiju student incident, the Christian Liberal Party incident, the ceremony for March First movement incident, opposition to vote on Sunday in November 3rd incident, etc. In 1947, Rev. Lee Jeong-Sim died. Many pastors were martyred or missing, including Kim Hwa-Shik, An Seok-Jun, Ji Hyeong-Sun, Kim Gil-Su, Kim In-Jun, Kim Cheol-Hun, Bae Deok-Yeong, Hyun Byeong-Chan, and Choi Taek-Gyu, etc. When the Korean War broke out, many pastors were apprehended and killed, including Lee Sung-Hwi, Shin Seok-Gu, Park Eung-Ryul, Seok Ok-Lin, Moon Myeong-Rok, Cho Seok-Hun, Lee Jung-Sun, Oh Deok-San, Jeon Gi-Chan, Kang Chuk-Su, and others. After the war ended, many Christians were killed in North Korea. Pastors who were killed were Rev. Cho Hui-Ryeom, Professor of Woman Martha Female Seminary, Kwon Ui-Bong, Park Kyeong, Kim Ik-Ju, Han Sa-Yeon, Kim Hong-Sik, Jeong Il-Seon, Kim Ui-Geun, Jo Chun-Il, Kim Yeong-Yoon, Kim Yeong-Bum, Kim Ik-Doo, Seo Ki-Hun, Song Jeong-Geun, Kang Woon-Yeong, Kang Seung-Nam, Kim In-Si1, Byun Cheon-Sik, Choi Gap-Eun, and Kim Kwang-Bum, etc. And many preachers and elders, including Elder Yoo Gye-Joon were killed.

Additionally, the southern part of Korea also fell into confusion due to the communists. Even before the Korean War occurred, because of conflict between the left and the right, some people left churches in turmoil in South Korea. Many Christians were killed in such a condition. On Jeju Island, left-wing rioters killed Rev. Lee Do-Jong of Hwasoon Church in 1948, and Elder Heo Seong-Jae and other members of Mosulpo Church in the next year. In October 1948, Yeosu-Suncheon(Yeosun) rebellion brought about numerous victims including Elder Kim Byeong-Jun, Yoon Hyeong-Geun, Preacher Kim Chang-Il, two sons of Rev. Son Yang-Won, Son Dong-In and Son Dong-Shin, etc. As the war broke out and the communist troops invaded the South, more people were to suffer and die. Among other areas, southwestern Korea had the most victims. Pastors including Kim Ju-Hyen, Kim Seong-Won, Lee Jae-Gye, Kim Jong-Han, An Deok-Yoon, Kim Byeong-Yeop, Lim Jong-Heon, Won Chang-Kwon, and Kim Jong-In, and Preachers including Mathew Lee, Oh Byung-Gil, Lee Kwang-Yeon, Park Byeong-Geun, Kong Jae-Ryeon, Ju Sam-Shik, Rev. Jeong Tae-In, Rev. Choi Myeong-Gi1, Preacher Na Ok-Mae, Rev. Kim Su-Hyeon, Rev. Bae Yeong-Seok, Rev. Baek Nam-Yong, Rev. Lee Yong-Seon, and many other Christians lost their lives.

In particular, in the case of Byeongchon Church, a Holiness Church in Nonsan, Chungnam province, 66 members from infant to old age were massacred by the communist troops. In Jeolla province, almost every member was brutally massacred in Wondang Presbyterian Church, Shingwan Church, Haeseong Church, Beopseongpo Church, Yeomsan Church, Yawolli Church, Bokgil Church, Yeongam Church, Gurim Church, Sangwol Church, and Imja Church, etc. Besides, many people died in Buyeo, Hongsan, Janghang, Seocheon of Chungnam province, and other areas. In Seoul, many church leaders were killed including Elder Kim Eung-Lak of Youngnak Presbyterian Church. Also, as the communist troops withdrew, many Christian leaders were abducted to the North. Rev. Nam Gung-Hyeok, Rev. Song Chang-Geun, Rev. Kim Yoo-Soon, Rev. Yang Ju-Sam, Rev. Lee Gun, and Rev. Park Hyeon-Myeong, etc., were such cases and they all were imprisoned and died. During the period of the Korean War, the communists caused the worst tragedy in the history of Protestantism in Korea.

In the church history of the world, Korean churches have achieved remarkable growth. What factors were behind such brisk growth? Missionaries had made unique contribution to church growth in Korea. Details are as follows.

“One of the most significant factors in the remarkable growth of Korean churches is the contribution made by Western missionaries.” (Min Gyeong-Bae, Christianity Encyclopedia, Vol. 8, p.1099)

“Missionaries' Bible teaching has become the foundation for church growth in Korea.” (Seo Jeong- Woon, Church and Mission, p.67)

“Highly-qualified missionaries dedicated their lives to education and medical service. Their dedication also contributed to churches in Korea. ” (Isabella Bird Bishop, Korea and Her Neighbors, pp.63-65)

As aforementioned, no one might oppose the fact that the Western missionaries contributed a lot to church growth in Korea with their dedication and systematic mission, which is quite impressive in the 2000 year history of Christianity

Normally, missionaries who came to Korea didn't go right into preaching the Gospel person to person because Koreans had their own idea of mission. So they lived in their own compounds, distant from churches or church members. They focused on guiding and supporting the mission works of Korean Christians by forging administrative partnerships with them. Missionaries had broader influence on school education, different sizes of Bible classes, medical activities, projects with the Bible or youth and women, etc.

However, many Western missionaries suffered while preaching the gospel throughout various areas in Korea. They had to travel to far distant regions for supporting unstructured churches. At that time, there were only primitive ways of transportation. So their dedication to mission was truly astounding. They baptized new born-again Christians in small room-sized churches. Many missionaries also did their best for teaching Christian doctrines and encouraging people's faith. While working in such poor conditions, some of them had serious diseases and were sent to their homelands. Some even died from disease. Examples are as follows:

J. Henry Davis: Davis was the first missionary dispatched from the Australia Presbyterian Church. He came to Korea with his sister in August 1889 and received language training in Seoul. After a year, he left his sister in Seoul and went to Pusan by himself to build a mission base. However, he was infected with smallpox and was placed in a miserable plight. He was moved to Missionary Gale's house, a Northern Presbyterian who worked in Pusan, but died within a few days. Davis came to Korea with his grand vision of mission but passed away leaving his wife and two little sons. After this heartbreaking story was delivered to his homeland, the Australia Presbyterian Church dispatched more missionaries. In the end, their works blossomed in the southern part of Korea.

John W. Heron, M.D. : Heron achieved the most impressive record in the history of the University of Tennessee College of Medicine. So the faculty asked him to become a professor after finishing practices. However, he refused the offer and came to mission in Korea. He was assigned as a missionary to Korea for the first time. He came to Korea two months later than Underwood in June 1885, and started work at Widespread Relief House founded by Allen. After Allen left his job, Heron took charge of the House working night and day. Five years later in the summer of 1890, numerous people died from infectious diseases. Other missionaries took rest in a retreat center in Mt. Namhan Fortress, but he kept taking care of patients even in scorching hot weather. In the end, he was exhausted with heat and overworks and infected with dysentery. After three weeks, he died on July 16, 1890, leaving his wife and two daughters behind. He was buried in Yanghwajin Missionary Graveyard in Seoul. He may be looking over Korean churches that have grown on the basis of his sacrifice.

William J. McKenzie: McKenzie was born on Cape Breton Island, Nova Scotia, Canada, on July 15, 1861. He finished his studies at a teleological college in Halifax in 1891 and came to Korea in December 1893. He wanted to live like a native Korean and lived alone in a remote fishing village in Hwanghae province. He died from fever on June 23, 1895. As James E. Adams wrote down the achievements of missionaries, he said, “McKenzie has lived on isolation, hardship, poverty, and danger as his food of soul.”

Danie1 L. Gifford & Mary E. Gifford: Daniel Gifford came to mission in Korea as a single man in 1888. In the very year, Mary E. Hayden graduated from Park College and came to Korea. The two got married two years later. He was very faithful and passionate, working in southern Gyeonggi province. While he was traveling in the area in April 1900, he was infected with dysentery and passed away on April 10. At that time, his wife was not in good health, either. Shocked by her husband's death, she died one month after her husband had died, leaving her little daughter. The couple passed away within one month and was buried in Yanghwajin Missionary Graveyard in Seoul.

George Leck: Born in Nova Scortia, Canada, Leck graduated from Auburn Seminary. He was so passionate about mission and said, “To be a missionary is much more honorable than to become President of the United States.” He came to Korea in 1900, resided in Pyongyang for one year, and then moved to Shincheon. While he was traveling his mission area, he was infected with smallpox. He lost his life on Christmas Day in 1901. He left his wife and a little child.

Rev. Henry G. Appenzeller: As a first Methodist missionary, Appenzeller came to Korea with Underwood in 1885. He laid the foundation for modem education by establishing Paichai School and Chungdong First Church. He also made every effort for translating the Bible. On June 11, 1902, he came on board from Incheon to Mokpo to attend a meeting of the Bible translators. On his way to Mokpo, his ship crashed with another ship in the thickest hour of fog. He was drowned to death with his assistant, Jo Han-Gyu.

Missionaries have dedicated their lives to mission in Korea, setting the foundation for churches in Korea. They made remarkable contributions to Korean churches. A church historian, K. S. Latourette, mentioned the 19th century as “the great century” because Christian missionaries spread throughout the world. His remark is applied to both UK and Korea. Western missionaries contributed to modernizing Korea, building mental development, presenting democratic and socia1 doctrines and new values of ethical lives. They also played a pivota1 role in resisting the Japanese imperialism. In a nutshel1, they have driven the modem history of Korea.

The Nevius-mission strategy played an important role for churches in Korea. In 1890, Korean churches invited John Nevius who was doing mission in Chefoo, China to have a seminar on Mission in Korea. He presented his own mission strategies, the so-called ‘Nevius Methods'.

1) Each missionary shall preach the gospel and travel around for mission

2) Self-propagation. Each Christian becomes a Bible teacher to other person.

3) Self-government. Every church member does mission and administer his/her church under the guidance of leader.

4) Self-support. Every church shall be built by its members. Once people form a church, they support preachers financially.

5) Study the Bible in order and put the Bible at the center of all activities. The Bible study shall be carried out in a group of people.

6) Discipline lives according to the Bible teaching.

7) Cooperate with other churches and institutions. Coordinate with other institutions to divide areas for mission.

8) After areas and programs are divided, never interfere with each other.

9) With regard to economic and other issues, help each other generously.

Based on his teaching, missionaries adapted these policies:

1) It is better to mission to the working classes rather than to the high classes.

2) Strive to preach the gospel to women and educate Christian girls. Women will have a great influence on the education of the next generation.

3) With regard to Christian education, operate elementary level schools in villages. Train students and nurture them to be teachers.

4) Schools will raise Korean religious leaders. Keep this in mind.

5) The power of man never changes a person. The word of God does. Translate the Bible clearly and distribute it as soon as possible.

6) Write religious books in Korean without using any Western language.

7) Progressive churches should be self-supporting. Reduce the number of people aided by missionaries and have more people who can be self-supportive and help others in need.

8) Let Korean people have Christian faith by hearing the Gospel from other Koreans. Rather than be front in mission, train evangelists.

9) Medical missionaries shall be friendly with patients to have a chance to teach them. They should consider the deepest problems of the human soul.

10) After patients were healed, let them visit their hometowns so that they can open the gate for evangelism.

These principles had great influence on church growth as well as faith, the intelligence of religious leaders, and the organization of churches. They also brought about big changes in Korean society. Last but not least, Christianity has led Korea to modernization.

According to Charles A. Clark, the principle of self-support led the Nevius Method to success (Char1es A. C1ark, The Korean Church and Nevius Method, p.242). It gave encouragement and support to people in sufferings in Japanese colonization. The princip1e taught Korean people a sense of independence and service. Considering that Korean churches were about to begin at that time, the Nevius Method was very appropriate for Korean churches.