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Download Citation | The Relationship of Parental Attachment and Christian Spirituality with Intergenerational Conflict Between Korean-American Young Adults.
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Head of School at Taejon Christian International School in Korea START DATE: JULY or July TCIS is an active member of and the Korean-American Interscholastic Activities Conference (KAIAC), the Asia.
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A group of mostly Korean Americans sway to the rhythm of the music, their eyes closed and arms extended, their palms facing the ceiling as they worship God through the music. The Vine is aimed at adults who are over 30 and not married. It was founded by YNCC to provide community and fellowship for a demographic that felt displaced within the church. Like many Korean-American churches, YNCC had a ministry for young-adults and one for families, but people who fell in between didn’t feel represented.
We call it ‘the misfits. In South Korea, increasing numbers of people in their late 20s and early 30s are choosing to stay single. According to Statistics Korea, the number of middle-aged single-person households last year was up nearly percent from , making this the age group that has increased the fastest in the last two decades. However, despite growing trends of singlehood, South Koreans still feel socially pressured to get married.
According to a survey by Duo , a leading match making company, about two thirds of the Korean population felt pressured by their parents, and this stress only escalates during holidays such as Lunar New Year, which occurred in February. The Vine is a group of close to 70 members; although predominantly Korean American, they welcome any ethnicity. In fact, Cho isn’t a member of YNCC, she goes to Hana Church in Buena Park, but she’s part of The Vine because she enjoys being among other Christians going through some of the same issues she is, and her church doesn’t have a ministry like this one.
Pastor Eugene Lee, the lead clergy at The Vine, said that the top three topics singles deal with are aging parents, work-related stress and loneliness.
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The victim narrative, prominent among American evangelicals, teaches their Korean brethren that the expansion of LGBT legal rights and social acceptance endangers religious liberties. The conclusion is that that they must politically mobilize to oppose LGBT demands in Korea, even though the local movement is nascent and weak. There is, however, a second, more complex narrative emerging from the United States.
This is one of Christian empathy, including stories of gay Christians wrestling with their twin identities, and of heterosexual Christians providing love and support, rather than condemnation. The empathy narrative has limited visibility in current political debates, but it encourages personal dialogues between gays and non-gay Christians and is a consequential step to understanding and tolerance.
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Being Buddhist in a Christian World: Gender and Community in a Korean American Temple
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The Loneliness of the Progressive Asian American Christian
On Monday, the Christian anti-hunger advocacy organization Bread for the World announced that Eugene Cho would be its next president. Paul Lim, associate professor of the history of Christianity at Vanderbilt Divinity School joined digital media producer Morgan Lee and news editor Daniel Silliman on Quick to Listen to discuss whether more Korean Americans in leadership will lead to greater cultural representation overall, the long relationship between Presbyterianism and Koreans, and what the church at large can learn from Korean Americans.
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Religious Identity among Christian Korean-American Adolescents Markstrom-Adams, C. () Attitudes of dating, courtship, and marriage: Perspectives on.
Enter your mobile number or email address below and we’ll send you a link to download the free Kindle App. Then you can start reading Kindle books on your smartphone, tablet, or computer – no Kindle device required. To get the free app, enter your mobile phone number. Would you like to tell us about a lower price? The book presents a photographic history of a lost American community in Asia of whose existence few have been aware: the Christian mission of Pyongyang, which from to was the center of one of the leading Christian communities on the mainland of Asia.
Pyongyang, now known as the capital of North Korea, once was a heavily Christian city where American missionaries founded and led churches, schools, and hospitals. Throughout Korea during the late 19th and early 20th Centuries, American missionaries brought religion, education, science, and the culture and ideas of the West to Koreans eager to embrace them and bring their people and country into the modern world, and the people of Pyongyang led the country in their enthusiasm for the new religion and new outlook on the world.
American Presbyterians founded a mission in Pyongyang in , and they and their Korean converts made Pyongyang the most heavily Christian city in Korea and one of the leading centers of Christianity in Asia. The Americans of Pyongyang have since then been almost completely forgotten in both Korea and the United States. This photographic history tells the story of the Americans of Pyongyang in 88 pages with over period photographs, most of them previously unpublished, and an explanation of the people, the mission, and their historical context.
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The practice of Christianity in Korea revolves around two of its largest branches, Protestantism and Catholicism , accounting for 8. Catholicism was first introduced during the late Joseon Dynasty period by Confucian scholars who encountered it in China. In , King Yeongjo of Joseon officially outlawed Catholicism as an “evil practice. Joseon royalty saw the new religion as a subversive influence and persecuted its earliest followers in Korea, culminating in the Catholic Persecution of , in which 8, Catholics across the country were killed, including nine French missionary priests.
Many Korean Americans are Buddhists; more are Christians. In both cases, Korean-American religion is inflected with a marked degree of.
This chapter examines the close nexus between migration and religion in the Korean American Christian community. After a review of the historical connection between immigration and the Korean church in the United States, it considers the migration and conversion experiences of Korean American Protestants. In particular, it discusses why and how Koreans are more religiously engaged as Christians in the United States than they are in South Korea.
Keywords: Korean , Protestant , Christian , conversion , migration , church , immigrants , immigration , sociology. Rebecca Y. Kim is the Frank R. Access to the complete content on Oxford Handbooks Online requires a subscription or purchase.
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A group of mostly Korean Americans sway to the rhythm of the music, their series-based bible studies for their singles ministry called The Vine. part of The Vine because she enjoys being among other Christians going.
For a long and formative time in my life, the Asian American church was my home. I came to faith at age fifteen in the high school ministry of a Chinese church. This was the place where I started to grasp the idea of a gracious God who loved me unconditionally; it was also where I came to terms with my Asian American identity, something I had been bitterly fighting for a decade. I now had friends who innately understood how I interacted with my family, how I thought about school, college, and the future—all the experiences that made me so different from my peers at school.
I felt accepted and understood, both by God and the people around me. In college, I was part of a Chinese American campus fellowship, but as the years went on, I started to notice a disconnect between my friends there and me. I was beginning to care a lot about race, politics, feminism. Whatever the reason, when I wanted to talk about those issues, I mostly had to look elsewhere.
And then I went to grad school—a clinical psychology graduate program that was housed in a seminary—and my whole world got blown open. I took theology classes and learned the context in which each part of the Bible was written is crucial to understanding the text and applying it appropriately to our context.