As previously indicated on this blog, The United Methodist Church in the United States is reliant on immigrant clergy, especially Korean immigrant clergy serving in cross-cultural, cross-racial settings. This creates a host of missional and strategic issues and opportunities for the church, as we may fairly interpret at least some of these clergy as missionaries. There is a small literature exploring missional interpretations of Korean immigrant pastors, especially Korean immigrant women pastors, serving cross-culturally and cross-racially in the UMC in the United States. Among that literature are the following items:
A 2007 dissertation by Kyung Mo Koo entitled, "A study of the cross-cultural/racial ministry of a Korean immigrant pastor in the United Methodist Church." This dissertation includes an analysis of the mission of the church in globalization as part of the context for understanding such ministry.
A 2017 dissertation by Hyekyung Pauline Kang entitled, "Cross-racial and cross-cultural leadership experiences of Korean-American United Methodist clergywomen." The dissertation is particularly interested in Korean-American immigrant clergywomen, whom it describes as "bold and courageous missionaries."
The writings and presentations of AHyun Lee, Assistant Professor of Pastoral Care at Wesley Seminary in Indiana Wesleyan University. Rev. Dr. Lee's work falls more within the realm of pastoral care rather than missiology, but it is squarely focused on Korean immigrant clergywomen and clergy spouses.
As the church seeks to better understand the role of immigrant United Methodist pastors in the United States as a missionary role, this literature, along with writings on other immigrant groups, can help build that understanding.
Dedicated to fostering conversations about the global nature of The United Methodist Church
Showing posts with label Korean American. Show all posts
Showing posts with label Korean American. Show all posts
Friday, February 19, 2021
Friday, May 22, 2020
Robert Harman: Response to “When It Comes to Geography, Mission Trumps Polity”
Today's post is by Robert J. Harman. Rev. Harman is a mission executive retired from the General Board of Global Ministries.
David Scott’s post earlier this week discussed the spread of Zimbabwean United Methodist congregations outside of Zimbabwe. The phenomenon of emerging churches sharing the gospel across cultural, ecclesiastical and national boundaries has been well established in recent years.
But questions persist. Just how secure is this venture in extending the global witness of the church? Will the forces of globalization that drive this trend survive the current resurgence of nationalism? How will the adoption of the Protocol of Reconciliation and Grace through Separation impact the structural configuration and support systems needed to nurture this pattern of United Methodist witness? Can the UMC learn from mistakes of the past how to gracefully appropriate this trend?
The time has long passed since the Methodist Church charged its mission board with authorizing the origins of this kind of missionary activity by certifying the credentials of ministers sent from conferences beyond the US to serve appointments within the US conferences of the denomination.
Soon the migration of people called Methodist from churches beyond the jurisdiction of the missionaries of the board of missions began populating neighborhoods beyond the reach of existing Methodist congregations and presented a whole new reality for which disciplinary provisions were never written. But the notion that this activity could be regulated by recognizing clergy credentials of those sent by Methodist bodies beyond the US is what receiving conferences in the US-based UMC held onto for dear life.
The first serious challenge came from the Korean Methodist Church, whose pastors accompanied their migrating members to the US and established congregations with or without the blessing of either the KMC or UMC. Fearing ultimate financial liability for supporting the arriving KMC pastors, conferences established strict membership criteria for expat clergy including educational achievement that matched standards in place for existing clergy members, English language skills, and for their churches, an arbitrary sustainable congregational size and organizational structure that complied with the UMC discipline, not the KMC discipline.
Some of the Korean ministers played by these rules and brought their churches into UMC annual conference membership. Only when superintendents made their charge conference rounds did they discover that the first-generation Korean United Methodist Churches were United Methodist in name only. Their strong ties to the KMC were evident in their parish organizational structure and cultural support, while their linkage to other churches in their districts were non-existent.
Moreover, many immigrant Methodist pastors and congregations chose to remain independent of the UMC and establish a mission relationship to their homeland sending church bodies. This was true for fledgling groups from Korea, Japan, China, the Caribbean, Africa and Latin America. A similar pattern prevailed in European conferences, which generally promoted a fraternal relationship that respected mutual independence before cultivating direct connectional ties.
In most major urban population centers this pattern prevails. Immigrant congregations have distinct cultural needs that require nurturing by leadership from within the culture and connected to the denominational support systems that will maintain their identity and keep them viable throughout a first generational transition. Not until a second generation of members and clergy begin to influence congregational life will consideration of external affairs / relationships become evident. Still, the threat from outside the established community, whether from geographically based-judicatory appeals or adherents attracted by virtual forms of communication, will be controlled from within.
That admonition is especially directed toward factions within the UMC that will soon be faced with the challenge of sorting out which branches will claim each other going forward from the proposed separation protocol. I pray that a new global vision of church will prevail and a threatened Balkanization of the emerging expressions of Methodism can be avoided.
David Scott’s post earlier this week discussed the spread of Zimbabwean United Methodist congregations outside of Zimbabwe. The phenomenon of emerging churches sharing the gospel across cultural, ecclesiastical and national boundaries has been well established in recent years.
But questions persist. Just how secure is this venture in extending the global witness of the church? Will the forces of globalization that drive this trend survive the current resurgence of nationalism? How will the adoption of the Protocol of Reconciliation and Grace through Separation impact the structural configuration and support systems needed to nurture this pattern of United Methodist witness? Can the UMC learn from mistakes of the past how to gracefully appropriate this trend?
The time has long passed since the Methodist Church charged its mission board with authorizing the origins of this kind of missionary activity by certifying the credentials of ministers sent from conferences beyond the US to serve appointments within the US conferences of the denomination.
Soon the migration of people called Methodist from churches beyond the jurisdiction of the missionaries of the board of missions began populating neighborhoods beyond the reach of existing Methodist congregations and presented a whole new reality for which disciplinary provisions were never written. But the notion that this activity could be regulated by recognizing clergy credentials of those sent by Methodist bodies beyond the US is what receiving conferences in the US-based UMC held onto for dear life.
The first serious challenge came from the Korean Methodist Church, whose pastors accompanied their migrating members to the US and established congregations with or without the blessing of either the KMC or UMC. Fearing ultimate financial liability for supporting the arriving KMC pastors, conferences established strict membership criteria for expat clergy including educational achievement that matched standards in place for existing clergy members, English language skills, and for their churches, an arbitrary sustainable congregational size and organizational structure that complied with the UMC discipline, not the KMC discipline.
Some of the Korean ministers played by these rules and brought their churches into UMC annual conference membership. Only when superintendents made their charge conference rounds did they discover that the first-generation Korean United Methodist Churches were United Methodist in name only. Their strong ties to the KMC were evident in their parish organizational structure and cultural support, while their linkage to other churches in their districts were non-existent.
Moreover, many immigrant Methodist pastors and congregations chose to remain independent of the UMC and establish a mission relationship to their homeland sending church bodies. This was true for fledgling groups from Korea, Japan, China, the Caribbean, Africa and Latin America. A similar pattern prevailed in European conferences, which generally promoted a fraternal relationship that respected mutual independence before cultivating direct connectional ties.
In most major urban population centers this pattern prevails. Immigrant congregations have distinct cultural needs that require nurturing by leadership from within the culture and connected to the denominational support systems that will maintain their identity and keep them viable throughout a first generational transition. Not until a second generation of members and clergy begin to influence congregational life will consideration of external affairs / relationships become evident. Still, the threat from outside the established community, whether from geographically based-judicatory appeals or adherents attracted by virtual forms of communication, will be controlled from within.
So, Methodism today has a multivariate formation within its global community that defies traditional analysis by ecclesiastical, national and cultural standards. We sometimes write off that which is unmanageable with the jargon “mission is messy.” But it is truly beautiful and a blessing when church bodies can cultivate rather than insist on capturing each expression of culturally distinct faith communities that surfaces in our respective domains.
Monday, January 14, 2019
Recommended Reading: Korean-Americans and the Way Forward
Rev. Sungho Lee of the California-Nevada Annual Conference recently wrote a commentary on UMNS about the debate over sexuality in the UMC. Rev. Lee argued that the best way forward for Korean-American churches would be to keep the current stances against the practice of homosexuality, gay marriage, and gay ordination, but to decrease enforcement of these clauses. Essentially, Rev. Lee argues for a "don't ask, don't tell" policy as best for Korean-American United Methodists.
This commentary is interesting for two reasons:
First, it does not conform to the positions of either of the two main camps of white American United Methodists, who desire to either remove the current stances or increase enforcement. Rev. Lee advocates doing neither of these.
Second, Rev. Lee's post is evidence that what I wrote last month about some delegates from African annual conferences and the Philippines may be true of other groups as well: They may prefer no plan pass to either the One Church or Traditional(ist) Plans passing. These delegates may want to keep the current prohibitions but be uninterested in enforcing these prohibitions on progressive Americans.
It is interesting that Rev. Lee advocates an exit clause passing. It may well be that an exit clause alone is the plan that has the most chance of approval by General Conference next month.
This commentary is interesting for two reasons:
First, it does not conform to the positions of either of the two main camps of white American United Methodists, who desire to either remove the current stances or increase enforcement. Rev. Lee advocates doing neither of these.
Second, Rev. Lee's post is evidence that what I wrote last month about some delegates from African annual conferences and the Philippines may be true of other groups as well: They may prefer no plan pass to either the One Church or Traditional(ist) Plans passing. These delegates may want to keep the current prohibitions but be uninterested in enforcing these prohibitions on progressive Americans.
It is interesting that Rev. Lee advocates an exit clause passing. It may well be that an exit clause alone is the plan that has the most chance of approval by General Conference next month.
Monday, February 26, 2018
Recommended Readings: Migration Roundup
United Methodists around the world celebrated Global Migration Sunday on Dec. 3, 2017. In the almost three months since then, migration has continued to be a significant topic for United Methodists. Here’s a roundup of some of the recent United Methodist news stories related to migration.
Global Migration Sunday
The UMNS story “Churches unite in support of migrants” reports on how United Methodists observed Global Migration Sunday.
Methodists Understanding Migration
In “Who’s in, who’s out: Migrants and a compact,” Church and Society’s Levi Bautista reflects on the state of migrants in the church and UN work.
United Methodist Women published a video entitled “People on the Move: The Global Face of Migration” explaining the phenomenon of global migration.
United Methodists participated in the United Nations-sponsored “Fourth Annual Symposium on the Role of Religion and Faith-based Organizations in International Affairs,” which focused this year on migration, as UMNS reported in its story, “Faith groups put human face on migration.” More on the symposium can be found at “Symposium Highlights.”
Methodists Theologizing Migration
The General Commission on Religion and Race (GCORR) offers theological reflections on the treatment of migrants drawing on the Akan notion of “Akwaaba,” meaning welcome, as shared in this article, entitled “Akwaaba: Learning the Art of Hospitality from Akan Wisdom.”
Rev. Lyndy Zabel shares theological learnings about the sojourner from a Minnesota Annual Conference symposium in a pieced titled, “No one left behind,” shared by Church and Society.
Methodist Ministries with Migrants
National Justice for Our Neighbors (NJFON), a United Methodist-affiliated immigration ministry, released its 2017 Annual Impact Report.
NJFON also announced the opening of a new JFON site in Tucson.
NJFON also shared the story of Linh, one of them women who has benefitted from the services of the Nebraska affiliate.
UMW posted this video detailing the work with migrants supported by UMW at The Batis Center in the Philippines.
In Germany, the UMC announced a new “Network founded for work with migrants.”
Methodist Hospitality for Migrants
UMNS writer Heather Hanh draws parallels between the tradition of Las Posadas and Elizabeth, an immigrant helped by Northern Illinois Justice for Our Neighbors, in “How an immigrant family found room at the inn.”
In “Family finds sanctuary,” the Michigan Episcopal Area reports on a family offered sanctuary by one of its congregations.
UMNS reports that despite the best efforts of a Florida United Methodist church, “Immigrant supported by church deported.”
Methodists Advocating for Migrants
As UMNS reported, United Methodists were among those joining in “Protests for Dreamers [that led] to arrests.”
In “Bishop: Immigration plan needs care and prayers,” UMNS reports on Bishop Minerva Carcaño’s position on DACA negotions.
All United Methodist Bishops joined together to “condemn Trump’s offensive remarks against immigrants,” as UMNS reported.
Nor was that condemnation limited to the bishops, as UMNS reported in “United Methodists join in Trump rebuke.”
Church and Society encourages United Methodists to sign up for Ecumenical Advocacy Days for Global Peace with Justice, which this year will focus on migration.
Migrant Methodists Contributing to the Church
UMNS profiled Ghanaian and Vietnamese migrant churches in Germany in the piece “Migrant Churches Provide Piece of Home.”
The companion piece “Journey to pulpit began in peril” profiles the only Vietnamese immigrant pastor in the German UMC.
Expressing a sentiment common to many German United Methodists, Bishop Harald Rückert says that in such migrants, “I have seen the future of our church.”
Immigrant pastor Marcelo Gomes shares his work among fellow immigrants in Massachuestts and Florida in the piece “Fertile Ground in Miami for Brazilian Faith Communities.”
Bishop Hee-Soo Jung reflects on the contributions to the wider church made by Korean immigrant and Korean-American United Methodists in “5 Propositions for Korean UMC.”
Migrant Methodists Contributing to Society
United Methodist and Liberian immigrant Wilmot Collins will serve as mayor of Helena, Montana, as UMNS reported in “Refugee U.S. mayor-elect is United Methodist.”
Global Migration Sunday
The UMNS story “Churches unite in support of migrants” reports on how United Methodists observed Global Migration Sunday.
Methodists Understanding Migration
In “Who’s in, who’s out: Migrants and a compact,” Church and Society’s Levi Bautista reflects on the state of migrants in the church and UN work.
United Methodist Women published a video entitled “People on the Move: The Global Face of Migration” explaining the phenomenon of global migration.
United Methodists participated in the United Nations-sponsored “Fourth Annual Symposium on the Role of Religion and Faith-based Organizations in International Affairs,” which focused this year on migration, as UMNS reported in its story, “Faith groups put human face on migration.” More on the symposium can be found at “Symposium Highlights.”
Methodists Theologizing Migration
The General Commission on Religion and Race (GCORR) offers theological reflections on the treatment of migrants drawing on the Akan notion of “Akwaaba,” meaning welcome, as shared in this article, entitled “Akwaaba: Learning the Art of Hospitality from Akan Wisdom.”
Rev. Lyndy Zabel shares theological learnings about the sojourner from a Minnesota Annual Conference symposium in a pieced titled, “No one left behind,” shared by Church and Society.
Methodist Ministries with Migrants
National Justice for Our Neighbors (NJFON), a United Methodist-affiliated immigration ministry, released its 2017 Annual Impact Report.
NJFON also announced the opening of a new JFON site in Tucson.
NJFON also shared the story of Linh, one of them women who has benefitted from the services of the Nebraska affiliate.
UMW posted this video detailing the work with migrants supported by UMW at The Batis Center in the Philippines.
In Germany, the UMC announced a new “Network founded for work with migrants.”
Methodist Hospitality for Migrants
UMNS writer Heather Hanh draws parallels between the tradition of Las Posadas and Elizabeth, an immigrant helped by Northern Illinois Justice for Our Neighbors, in “How an immigrant family found room at the inn.”
In “Family finds sanctuary,” the Michigan Episcopal Area reports on a family offered sanctuary by one of its congregations.
UMNS reports that despite the best efforts of a Florida United Methodist church, “Immigrant supported by church deported.”
Methodists Advocating for Migrants
As UMNS reported, United Methodists were among those joining in “Protests for Dreamers [that led] to arrests.”
In “Bishop: Immigration plan needs care and prayers,” UMNS reports on Bishop Minerva Carcaño’s position on DACA negotions.
All United Methodist Bishops joined together to “condemn Trump’s offensive remarks against immigrants,” as UMNS reported.
Nor was that condemnation limited to the bishops, as UMNS reported in “United Methodists join in Trump rebuke.”
Church and Society encourages United Methodists to sign up for Ecumenical Advocacy Days for Global Peace with Justice, which this year will focus on migration.
Migrant Methodists Contributing to the Church
UMNS profiled Ghanaian and Vietnamese migrant churches in Germany in the piece “Migrant Churches Provide Piece of Home.”
The companion piece “Journey to pulpit began in peril” profiles the only Vietnamese immigrant pastor in the German UMC.
Expressing a sentiment common to many German United Methodists, Bishop Harald Rückert says that in such migrants, “I have seen the future of our church.”
Immigrant pastor Marcelo Gomes shares his work among fellow immigrants in Massachuestts and Florida in the piece “Fertile Ground in Miami for Brazilian Faith Communities.”
Bishop Hee-Soo Jung reflects on the contributions to the wider church made by Korean immigrant and Korean-American United Methodists in “5 Propositions for Korean UMC.”
Migrant Methodists Contributing to Society
United Methodist and Liberian immigrant Wilmot Collins will serve as mayor of Helena, Montana, as UMNS reported in “Refugee U.S. mayor-elect is United Methodist.”
Tuesday, April 28, 2015
130th anniversary of Methodism in Korea, Singapore, Malaysia, & Angola
Today's post is by UM & Global blogmaster Dr. David W. Scott, Assistant Professor of Religion and Pieper Chair of Servant Leadership at Ripon College.
We here at UM & Global would be remiss if we let the month end without mentioning that April marked the 130th anniversary of Methodism in Korea. As you can read about here and here, the first missionaries of the Methodist Episcopal Church (MEC) arrived in Korea on Easter Sunday, April 5, 1885. That event was the germ that led to the growth of Methodism in Korea and Korean Methodism in the United States, reshaping the religious landscape of both countries as well as the MEC and its successor body, the UMC. The Korean Methodist Church has become autonomous from American Methodism, but the strength of Korean-American Methodists in the UMC have kept those relationships vital.
This year is also the 130th anniversary of Methodism in Singapore and Malaysia. On February 7, 1885, missionaries from the MEC arrived in Singapore for the first time, leading to the growth of Methodism there, as you can read more about here. Methodism was less successful in Singapore and Malaysia than it was in Korea, though there were for a while connections between Methodism in Malaysia and Methodism in the Philippines, which continues to be an important part of the UMC. In addition, there have been fewer Methodist immigrants from Singapore and Malaysia to the US who have ended up in UMC churches. The Methodist Church in Singapore and the Methodist Church in Malaysia are now both autonomous, and connections with the US have declined.
1885 is also the 130th anniversary of the start of Methodism in Angola. Missionary Bishop William Taylor began his work for the MEC in Luanda, Angola, on March 18, 1885. That work led to the growth of Methodism in Angola, and there are currently two Annual Conferences of The United Methodist Church in Angola, each of which is also an episcopal area. These Angolan conferences are part of the growing African contingent of United Methodists that is reshaping the face of the UMC as a denomination.
When remembering these historical events, it's worth thinking about the different trajectories that Methodism took in each of these three cases: continued affiliation, autonomy with substantial continuing connections, and autonomy with diminished connections. None of these routes is inherently better or worse, but as we think about what it means to be a global denomination, it is important that we remember the range of ways in which our global connections as a denomination have evolved historically.
We here at UM & Global would be remiss if we let the month end without mentioning that April marked the 130th anniversary of Methodism in Korea. As you can read about here and here, the first missionaries of the Methodist Episcopal Church (MEC) arrived in Korea on Easter Sunday, April 5, 1885. That event was the germ that led to the growth of Methodism in Korea and Korean Methodism in the United States, reshaping the religious landscape of both countries as well as the MEC and its successor body, the UMC. The Korean Methodist Church has become autonomous from American Methodism, but the strength of Korean-American Methodists in the UMC have kept those relationships vital.
This year is also the 130th anniversary of Methodism in Singapore and Malaysia. On February 7, 1885, missionaries from the MEC arrived in Singapore for the first time, leading to the growth of Methodism there, as you can read more about here. Methodism was less successful in Singapore and Malaysia than it was in Korea, though there were for a while connections between Methodism in Malaysia and Methodism in the Philippines, which continues to be an important part of the UMC. In addition, there have been fewer Methodist immigrants from Singapore and Malaysia to the US who have ended up in UMC churches. The Methodist Church in Singapore and the Methodist Church in Malaysia are now both autonomous, and connections with the US have declined.
1885 is also the 130th anniversary of the start of Methodism in Angola. Missionary Bishop William Taylor began his work for the MEC in Luanda, Angola, on March 18, 1885. That work led to the growth of Methodism in Angola, and there are currently two Annual Conferences of The United Methodist Church in Angola, each of which is also an episcopal area. These Angolan conferences are part of the growing African contingent of United Methodists that is reshaping the face of the UMC as a denomination.
When remembering these historical events, it's worth thinking about the different trajectories that Methodism took in each of these three cases: continued affiliation, autonomy with substantial continuing connections, and autonomy with diminished connections. None of these routes is inherently better or worse, but as we think about what it means to be a global denomination, it is important that we remember the range of ways in which our global connections as a denomination have evolved historically.
Thursday, August 7, 2014
Recommended reading: Thomas Kemper on local plans and global connections
Diversity can mean several different things in The United Methodist Church. Americans often think about diversity in terms of racial and ethnic diversity within the United States. This blog is dedicated in part to exploring the diversity of national expressions of United Methodism in different countries around the world. Both of these deal with cultural and racial/ethnic forms of diversity, but the two are distinct, and it's important not to lump all forms of non-white American United Methodism together.
But at the same time that it's important not to conflate domestic racial/ethnic diversity with international racial/ethnic diversity, it's also important not to make the opposite mistake and assume that there are no connections between racial/ethnic minorities in the UMC in the US and United Methodists in other countries. Thomas Kemper, General Secretary of the General Board of Global Ministries (GBGM), has written a great article recently on the connections between the national ministry plans for the denomination's ethnic caucuses in the US and the global mission of the denomination. Kemper rightly points out that these national plans mediate between local ministry and international connections. Especially in this age of international migration, it's impossible to separate local ministry from connections to other countries. The article gives several examples of this phenomenon, but such connections are particularly important for such groups as Hispanics/Latinos, Koreans and Korean-Americans, and Filipinos and Filipino-Americans and other Southeast and East Asian groups.
As part of my work for this blog, I regularly scan United Methodist news on Twitter. The @Hispanic_UMC Twitter feed certainly covers news about ministry to Hispanics/Latinos in the United States, but it also carries a lot of news from Methodists throughout Latin America, most of whom are from sister denominations, not the UMC itself. That Twitter feed is an excellent example of the sort of international connections that are important for shaping the local ministries envisioned by the national plans about which Kemper writes.
Is this juxtaposition of varying geographic levels - local, national, international - confusing? Perhaps. Confusing or not, though, such intersections are an important feature of the often complex scenarios in which The United Methodist Church is called to carry out ministry and mission.
But at the same time that it's important not to conflate domestic racial/ethnic diversity with international racial/ethnic diversity, it's also important not to make the opposite mistake and assume that there are no connections between racial/ethnic minorities in the UMC in the US and United Methodists in other countries. Thomas Kemper, General Secretary of the General Board of Global Ministries (GBGM), has written a great article recently on the connections between the national ministry plans for the denomination's ethnic caucuses in the US and the global mission of the denomination. Kemper rightly points out that these national plans mediate between local ministry and international connections. Especially in this age of international migration, it's impossible to separate local ministry from connections to other countries. The article gives several examples of this phenomenon, but such connections are particularly important for such groups as Hispanics/Latinos, Koreans and Korean-Americans, and Filipinos and Filipino-Americans and other Southeast and East Asian groups.
As part of my work for this blog, I regularly scan United Methodist news on Twitter. The @Hispanic_UMC Twitter feed certainly covers news about ministry to Hispanics/Latinos in the United States, but it also carries a lot of news from Methodists throughout Latin America, most of whom are from sister denominations, not the UMC itself. That Twitter feed is an excellent example of the sort of international connections that are important for shaping the local ministries envisioned by the national plans about which Kemper writes.
Is this juxtaposition of varying geographic levels - local, national, international - confusing? Perhaps. Confusing or not, though, such intersections are an important feature of the often complex scenarios in which The United Methodist Church is called to carry out ministry and mission.
Wednesday, June 26, 2013
International UMC connections help forward mission
Today's post is by UM & Global blogmaster Dr. David W. Scott, Assistant Professor of Religion and Pieper Chair of Servant Leadership at Ripon College.
This story from Global Ministries talks about how a second generation Korean-American couple are serving as missionaries in Central Asia, helping grow The United Methodist Church's ministry there. The story struck me as presenting some of the advantages of the global nature of the UMC as well as its connections to other Methodist denominations around the world. Thanks to on-going ties to the independent Korean Methodist Church, the UMC's work among Korean immigrants and Korean-Americans has been strong, bearing fruit such as the Kim, the missionaries in the story. These missionaries are then helping United Methodism in Kazakhstan, including sending Kazakhs to Russia for theological education. Thus, the UMC's global ties bring together Korea, the US, Kazakhstan, and Russia into a global missionary partnership. Pretty cool, huh?
This story from Global Ministries talks about how a second generation Korean-American couple are serving as missionaries in Central Asia, helping grow The United Methodist Church's ministry there. The story struck me as presenting some of the advantages of the global nature of the UMC as well as its connections to other Methodist denominations around the world. Thanks to on-going ties to the independent Korean Methodist Church, the UMC's work among Korean immigrants and Korean-Americans has been strong, bearing fruit such as the Kim, the missionaries in the story. These missionaries are then helping United Methodism in Kazakhstan, including sending Kazakhs to Russia for theological education. Thus, the UMC's global ties bring together Korea, the US, Kazakhstan, and Russia into a global missionary partnership. Pretty cool, huh?
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