Introduction

In 1972 I joined the Peace Corps and traveled to Korea. I learned a little of the language and acquired skills to teach English as a Second Language (ESL). I taught in a Korean Middle School for a while. Then I grew distracted by a fellow female English teacher. We were married and came to America in 1974. For many years my wife distanced herself from her Korean heritage. When we settled in California in 1988, we both joined in the life of a vibrant Korean-American community. For the past five years we have become increasing involved in Korean churches in the Bay Area. I have recently taught an adult Sunday School class for the Salvation Army San Francisco/Korean Corps. This past summer we both participated in a mission trip to Rwanda sponsored by a Korean mission group. Now we are helping to grow a Korean church in San Leandro. We both feel God's lead to minister in Korean churches. The purpose of this research is to determine how best to structure a church that consists of both Korean language and English language speakers.

Definitions and Descriptions

Korean Church - A church composed of ethnic Koreans. Usually the senior pastor is older and speaks better Korean than English. Usually the young people speak English and are led by an English-speaking assistant pastor. In most congregations there are first generation, second generation, and one-point-five generation Koreans. There may be non-Koreans, but typically they are the spouse of a Korean. Although physically located in America, the practices and sensibilities are Korean. This church is united by both a common national culture and a common church culture. An observer would notice much greater difference between an American Baptist Church and a Korean Baptist church, than between a Korean Presbyterian church and a Korean Baptist church. Culture is more apparent than doctrine. In past years there have always been more Korean speaking members than English speaking members, but as time passes children English speakers grow into adulthood. Many English speaking offspring wish to attend church with their Korean speaking parents. When the immigrant generation passes away, where will the Korean Americans go? There is a suggestion that Korean churches are a passing phenomena and that in 30 years, when Korean emigration slows, Korean Americans will attend non-ethnic churches.

Please note that in this Korean Church situation people are united by culture, but divided by language. This research does not refer to the English speaking church that permits a Spanish speaking church to use its facilities in the afternoon. In that case, two separate churches happen to share a common facility. In the case of Korean churches, two groups wish to be unified as a church: with parents, children and grandchildren all enjoying the company of one another.

Korean Department - This term is used to describe the segment of the church that is spiritually fed in the Korean language. They listen to sermons, worship, and sing primarily in Korean. Mostly these are first generation Koreans coming to America as long ago as the 1950s and as recently as yesterday.

English Department - This term is used to describe the segment of the church that worships and sings primarily in English. These are mostly young people, i.e. under 30 years old. Young people in English departments usually have a difficult time communicating with their parents. There are three gaps to overcome: a generation gap, a cultural gap, and a language gap.

First Generation Korean - Koreans who were born in Korea, raised in Korea, and coming to America as an adult. They chose to come to America. Second Generation Korean - Koreans who were born and raised in America. One-point-five Generation Korean - Koreans who were born in Korea, but raised in America. They did not decide to come to America, but came along with parents.

Generation Gap - This refers to difficulty in communicating because of differences in age. Culture Gap - This refers to difficulty in communicating because of differences in upbringing; not only a different time, but a different place and social experience as well.

Language Gap - This refers to difficulty in communicating because of differences in language.

Methods

In order to determine the best way of uniting one church with two languages, I conducted interviews, observed churches in action, and read publications dealing with Korean-American churches. I interviewed eight people representing five Korean churches in the Bay Area. All were older with Korean as their first language. I asked each of them seven questions:

(1) What is the denomination of your church?
(2) How long has your church been in existence?
(3) How many members are there in your Korean department?
(4) How many members are there in your Korean department?
(5) How are your English and Korean services structured?
(6) In regard to your church, which gap is the most difficult to overcome: the generation gap, the cultural gap or the language gap?
(7) Why don't English speakers just participate in an English speaking church of the same denomination?

I also sat in on the worship services of these churches. My purpose was to see first hand how the Korean department and the English department interrelate. In addition to these interviews and observations, I consulted five sources about Korean Churches in America. These publications are listed in the bibliography.

Findings

The table below shows findings for the five Korean Churches. Christian Life is more a mission organization and less a church, but they do get together to worship and sing. Columns 1 through 4 show demographic information derived through interviews and observation. Column 1 is the denomination that the Korean church is affiliated with. Column 2 is the number of years that the church has been in its present location. Column 3 is the approximate number of Korean-speaking people in the worship service, excluding children. Column 4 is the approximate number of English-speaking people in the worship service, excluding children. Column 5 is type structure of the service. The five types are combined service, combined then separate, separate simultaneous, separate serial, separate staggered. These structure types will be discussed later. In column 6, "G" is for Generation, "L" is for language, and "C" is for culture. Each letter represents the response of one person interviewed. The question of why English-speaking Koreans don't choose to worship elsewhere will addressed later.

1	2	3	4	5	6
Denomination	Years old	# Korean dept	# English dept	Structure type	Biggest Gap
Salvation Army	8	46	6	Combined then Separate	L
Southern Baptist	12	40	5	Combined	L,L
Presbyterian	22	160	85	Separate Simultaneous	G,L
Christian Life	5	25	4	Combined	C,L
Assembly of God	10	55	120	Separate Serial	G

Through interviews and observing these services, I developed five basic ways to structure a church that has unity as its goal, but language diversity as its reality. I will introduce each of these structures then discuss the positive and negative points.

(1) Combined Service - In this structure, there is only one service. Korean and English speakers sit side by side. This can appear in three ways. First, no attempt can be made to translate the sermon, songs or announcements. If you can't understand, then you lose out. Second, there may be a simultaneous translation, either by the one speaking also doing the translating or through an interpreter. Third, translation can be done through an electronic headset for limited individuals. Christian Life has a combined service and makes no attempt to translate. Southern Baptist has three headsets to pass out with someone in back translating. (I wore a headset). On the positive side, this type structure is efficient. There is only one service. Also, this service is united with all sitting together in one bunch. On the negative side, simultaneous translation can be long and tedious. Headsets are cumbersome and words often garbled. Maybe combined service / simultaneous translation is appropriate for an occasional special speaker, but this is not a good structure for an ongoing and growing congregation.

(2) Combined then separate - In this structure, services begin united with Korean and English speakers sitting together. When songs and announcements are complete, the secondary group (English or Korean speakers) is dismissed. The primary group continues in the main location, while the secondary group meets and continues in another location. Often, the two groups join together at the end. On the positive side, those activities that can be shared in common are shared (some singing, welcoming and announcements with translation), but the sermon is heard in the language of the soul. This is good. On the negative side, one department is always secondary. They are dismissed along with children. Also there is some disruption involved when people leave the service. Would new arrivals wish to join a church as secondary members? This combined then separate structure is used in the Salvation Army church. This structure seems appropriate when the number in the secondary group is small - maybe under 10.

(3) Separate simultaneous - In this structure, two services happen at the same time, for example from the 11:00 to 12:00 hour. Usually the larger department locates in the official sanctuary while the secondary department locates in the next largest space. Usually there is a get-together after the two services are complete. This is where the generations can join together and grandmothers can hold grandchildren. The Presbyterian Church conducts separate simultaneous services. On the positive side, each department is spiritually fed in its own language. That makes it good. There is only one start time and one end time. That makes it simple. There is also the social meeting at the end. That makes it joyful. On the negative side, the secondary group usually suffers, because most churches are built with only one central sanctuary. This better place is spatially and acoustically superior to the "large room" where the secondary group meets. In addition, some people who might like to sit in on both services or play music in both services cannot do so, because the services meet at the same hour. This structure is acceptable as long as the "large room" is large enough to accommodate the secondary group and not dissuade people from attending services.

(4) Separate Serial - In this structure, two services are held back-to-back in the same sanctuary. For example, an English service might be held from 10:00 to 11:00 and a Korean Service from 11:00 to 12:00. This is the structure of the service at the Assembly of God. On the positive side, the departments are equal because both can take full advantage of the sanctuary. Those gifted in music can participate in both services and those wishing to stretch their language abilities can listen to sermons in two languages. If done right, there can also be a little bit of overlap as one department ends and another begins. On the negative side, musicians may be reluctant to support two services. The back-to-back services are less efficient, clocking in at two hours instead of one. Also, the secondary group must reach the critical mass required to hold a worship service and retain members. For example, five English speakers may find it difficult to carry out a church service.

There is another advantage to this structure. Church services that meet on alternate hours, provide a great opportunity for a Sunday school class to also meet. In other words, while the English department is in the sanctuary, the Korean department can be holding Sunday School class. The roles can be switched in the next hour. If one considers both Sanctuary Church service and Sunday school class as one package, then I believe that this Separate Serial structure is the best way to attain both unity in culture and diversity in language. This is especially true if the secondary department is larger than 20 members.

(5) Separate Staggered - This structure is a variation of Separate Serial. One of the people who I interviewed asked me what I thought about having a traditional Korean language service at the 11:00 hour, then having an English language service later in the afternoon. He suggested at 2:00 PM. The late hour might attract English speaking Koreans who belong to a Korean-language-only church. They are not free to attend an early service because of conflicts with their own church, but they would be free to attend an English language/Korean culture service in the afternoon. I suggested to him that this Separate Staggered structure may attract a few new people in the afternoon, but at the expense of many who attend in the morning in order to be a united church. The social aspect is a central purpose for the unity. Korean speaking parents want to socialize with their English speaking children. This is one of the few opportunities for them to get together. If services are held hours apart then this socializing aspect would be lost.

Below is the template schedule that I think best fits the situation of "united by culture but divided by language".

In addition to the structure of the Korean service, I also wanted to determine perceptions of the generation gap, cultural gap, and language gap. Through this small unscientific sample, Korean church members told me that the language gap was the most important as far as their church is concerned. This seemed to be more the case for churches with few English speakers. Members felt bad that they could not accommodate their language needs. In churches with healthy English departments, the generation gap, and the culture gap were also recognized as important.

I also asked these older church members about the English-speaking generation of Koreans. Why are they still attracted to Korean churches? Two spoke of children wanting to attend the same church as their parents. Another spoke of a "Korean church culture" that is missing in American churches. This is a nebulous notion that includes manners of worship, prayer, and singing. Another said "my son comes for the free Korean food."

Conclusion

In the past, Korean churches have been entirely Korean-speaking. In the future, ethic Koreans may integrate into mainline churches as English speakers. However right now at the turn of the 21st century, Korean churches are united by culture but divided by language. Korean churches may be a passing phenomena, but at the moment Korean-Americans are among the most evangelically prolific groups on the American landscape. It is a special challenge to those ministering in the Korean community, to keep parents and children, grandparents and grandchildren together. One way to do this is to structure Korean services in a way that permit worship in the language of the soul, but fellowship for all. The separate serial structure is not perfect, but it helps to bridge the nagging language gap and unifies the Korean community.

Bibliography

Shim, Steve S. Korean immigrant churches today in Southern California . San Francisco : R and E Research Associates, 1977.

Park, Jang Kyun. A study on the growth of the Korean church in Southern California . vii, 134 leaves : ill. Thesis (D.Min.)--School of Theology at Claremont (Calif.), 1979

Breckenridge, James & Lillian. What color is Your God?. Wheaton, Ill: Victor Books, 1995.

Lingenfelter, Sherwood G. Ministering Cross-Culturally. Grand Rapids: Baker Book House, 1986.

Nahm, Andrew C. Introduction to Korean History and Culture. Seoul, Korea Holym International Corporation, 1993.