Tales of American Christians illegally penalized for declining the service for the similar sex marriages and university undergraduates while faculty penalized the students for their conventional faith which is extensively common in Korea’s evangelical media. The fatalities story-line is relatively protuberant between the Evangelical Americans that clarifies Korean colleagues that the development of allowed human rights and collective recognition threatens spiritual independence. This is the second biggest storyline that has been built in America. However, a second, most difficult storyline developing in America is the Christian empathy, which includes the tales of gay Christians fighting with their identical characters and heterosexual Christians are giving them affection and backing, relatively criticism. The compassion storyline is less valuable inconvenient discussions but it does inspire the individual debates which are the signing period for accepting the patients. There are certain similarities and dissimilarities are also present in the Korean and American Protestant history which includes the following.
Protestant history in both countries gives benefit when cathedrals are given to take the accountability for their own matters. This happens in America is the result of the American Revolution. But in Korea, it is different, where the Churches must be sovereign, autonomous and self-propagating. Their churches took the responsibility for their own fund-raising, outreach, and domination. Preachers persistent to play a dynamic part in Korean church life for many eras. For the security of churches in the United States, the force that has been employed is the imperial force while in Korea it’s their own Korean national life (Noll 07).
Protestant history among both countries is the Bible apprehensions. In both countries, scriptures applied a life-transforming influence on the Christians within many denominations in the entire countries too. Americans follow their own version of King James of Bible which they got from there British ancestors. While in Korea, it is interpreted in a native language and adopted in the life of the churches is much more apparent. But it is analyzed that, Korean believers are far better than that of US because of there strong concerns on the Bible, firstly translating them and then learning them is far better.
Protestants history between the two nations is the modernization movements. In this linkage of Christianity with an openness to urban life, economic growth, democracy and modern communications. However, in this regard, Korean Protestants simulated with their equivalent American Protestants.
Protestant history among two countries is the role that has been played by conflict in defining the eccentric of Protestants principles in their particular countries. In this, the crucial role for defining the eccentric of Protestants churches has been their position in Vietnam War and ongoing Iran war. The impact of these wars in Korean churches is much more than that of US churches. It is one of another way to analyze the US church life with the Korean church life.
The last things which resemble in both of these countries are the apprehensions over missionary facilities. In the Nineteenth century, Americans were much more missionized then the common missionary people. However, Koreans are active in multicultural missionary services (Noll 15).
There will be much more other characteristics of these two nations Protestants history but this review has considered in these histories. In both nations, they incorporated the modernization, they have been supported by the ethnic paraphrase of Bible, there affects against the war and there commitment to the multicultural preachers. There are certain weaknesses in the Protestants history as well. It has been tried to explain the relevant Korean audience is something is something that in this review will be judged. But it is astonishing that it hasn’t been applied in Korea till yet.
Work Cited
Noll, Mark A. “What Korean Christians Might Learn from the History of American Evangelicals?” 38 (2004): 1-25.
