Academic Master


Korean Christianity

Korean Christianity is a little different from Western Christianity, and a lot of factors are added to practicing Christianity in Korea. The most prominent ones are culture and ethnicity, which are not ignored at all. Christianity was, in the 1930s and later on, introduced as a product of the Euro-American, which was formulated in the eighteenth century.

According to the old biblical concepts, work no longer seemed like a penalty for man’s sin. After the protestant reformation, which is highly discussed in this paper, the Western community modernized and earned legitimate constitutional power. The main aim of the paper is to discuss Korean Christianity and provide a reaction to the study of elective affinity between neoliberalism and Christian fundamentalism.

In the initial phase of the paper, liberalism is discussed, which is counted as an ideological social thought. Western culture completely dominated the culture in this passage as they explained that the man would be free of the Roman Catholic Church in terms of his freedom as well as daily virtuous life. A Protestant motto, Sola Fide, encouraged a person to stand against God as a responsible person, which was a highly dramatic and temperature-shaking story all over the world and in communities under the Roman Catholic Church (Kim). The consideration of the rational way to achieve an organized social life and an irrational way to glorify God is also explained in the discussion. The term “God requested” while discussing God’s commands for making a Christian perform social life, and it would be his social achievement, could also be one of the explanations requiring a term that is normally not accepted by many Christian communities under the Roman Catholic Church.

Work is meant to glorify God rather than punishment of man’s sins. Division of labor was also one of the most description-requiring topics, and it was only explained that this is the best way for businessmen to earn a profit. It is an ethical responsibility of a human to work and to be prosperous in society. The paper highlighted some of the most important discussions in which one was the carrier of capitalistic Christianity in Korea (Young, 222). The first and the most influenced Korean encounter with Christianity was an initiative followed by the voluntary activities of the Chosŏn Confucian scholars-officials and business holders in the northern part of Korea.

The Koreans were attentive to Christianity and treated it as a religion only. The rise of neoliberalism, as well as its vision for the reorganization of man’s way of living, was also highly appreciated (Kim, 15). It is expressed that neo-liberalism owes prosperity to the historical change of the depression, which was the result of the fact that the known and prosperous nations acted radically and increased the oil prices due to the palatine war in the early 1970s.

In a nutshell, the paper explains the introduction of Christianity in the Korean nation and the reaction of the Koreans as well as the change in their lifestyle is discussed in the paper. Most of the things were contradictory, and they are highlighted in the passage of the paper, like the explanation of God’s will as a request and some other points. Work was also discussed as a man’s duty rather than a punishment. The market was also referred to as a God, and it created an alliance between the market and the real God. This article raised points that gained the attention of the Korean churches for the development of historical consciousness for decision-making.

Works Cited

Young, Ryu Dae. “A history of Korean Christianity. By Sebastian CH Kim and Kirsteen Kim. Pp. xiv+ 361, incl. two maps, 10 figs, and two tables. Cambridge: Cambridge University Press, 2015.£ 65. 978 0 521 19638 3.” The Journal of Ecclesiastical History 67.1 (2016): 224-225.

Kim, Sebastian CH, and Kirsteen Kim. A history of Korean Christianity. Cambridge University Press, 2014.

Kim, Sung-Gun. “Pentecostal Forms of Christianity in South Korea.” Asian Journal of Religion and Society 6.1 (2018): 1-15.



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