"Mission to Labor and Industry" and "On Becoming the Body of Christ"

MISSION TO LABOR AND INDUSTRY
Inchon, Korea

FIVE YEAR REPORT, 1961-1966

Translated from the original document in 19^8

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TABLE OF CONTENTS

Introduction - p>

Chapter I. The Problem and Theology ----- p. 2

Chapter II. Probings ------------ p. 5

Chapter III. Emerging Forms --------- p. 10

Chapter IV. Administration and Finance - - - - p. 28
Chapter V. Directions ------------ p. 30

>

INTRODUCTION

Inchun'-s Mission to Labor and Industry was begun in September
of 1961. At that time, however, it had no name, no staff and no
budget. It began as an experiment that could be changed, continued,
or cancelled as the situation required; but in fact within five years
the experiment had developed definite characteristics and patterns of
operation. This is a report of how, during the five year", the Mis-
sion took shape and developed character.

The period covered is from September, 1961 to the end of 1966.
Since then, new, unpredictable evehts have begun to shape the Mission
in new directions. At the end of this report, these new directions,
in as far as they are discernible, will be briefly outlined. The
reader should, therefore, keep in mind that this report only covers
a period up to December, 1966.

The purpose in writing a report such as this were two; After
five years, it became obvious that what started as an experiment had
in fact become a definable line of action. Therefore, it seemed,
necessary for us to evaluate what had taken place. The experiences
of the five year period were gathered together in this report. The
report was then submitted to a group consisting of two theologians,
one labor union leader, one economist, and one professor of labor
studies for criticism and comments. The evaluations of this group
helped define our positionr.and suggest the directions in which we
should be moving.

Secondly, we hoped, by issuing this report, to contribute to the
mutual sharing of experiences among those involved in similar missions
in other parts of Korea. We did not originally intend that this re-
port would be distributed to other countries. However, due to the en-
couragement of Rev. Harry Daniels and the cooperation of the Institute
on the Church in Urban- Industrial Society of Chicago, the report was
translated into English. We hope that those of other countries who
read our report will freely share with us their criticisms and reactio

Inchun Mission to Labor and Industry

Rev. Sung Hyuk Cho
Rev. Wha Soon Cho
Mr. Ho Hyun Kim
Mr. Young Shik You
Rev. George Ogle

August 1968

I. THE PROBLEM AND THEOLOGY

A . The Problem

In the nineteenth century. Western industrialization penetrated
every nation and culture of the world. It overwhelmed them and forced
them out of their unchanging patterns into what is known as modern-
ization. The Japanese Imperial Government was the instrument by which
modernization came to Korea. In 1910? Japan annexed Korea into its
empire. As it pushed its expansionist plans during World War I and the
"Manchurian Incident" of 1931? it erected in Korea, for the first time
in history, large scale producing factories, thus bringing hundreds and
eventually thousands of workers under one roof. The Pacific War with
America, of course, accelerated the industrialization; and Korea came
to have substantial production of chemicals, textiles, raw materials
and munitions.

The Korean government, since liberation in 19^-5? has continued the
pattern begun by Japan. The present regime, which dates from the mili-
tary coup in 1961, has been concentrating especially on economic develop-
ment through centralized planning by experts. The first Five Year Plan,
which ended in 1966, showed remarkable progress in every area, so much
so that some now say Korea has reached the "take-off stage" of develop-
ment and, as such, should be classified, not as underdeveloped, but as
semi-developed .

Such rapid transition from a loosely united feudal system to a
"semi- developed" industrial society has, of course, brought many prob-
lems. The most basic of these can perhaps be called an imbalance of
social power and participation. As many as 5 0$> of the population may
now be city dwellers and as high as 700,000 work directly in offices
and industry. Twenty years ago city population was probably no more
than 25-30 percent of the total population, and industrial wage earners
numbered about 200,000. Such a redistribution of population within an
industrial setting puts certain new demands upon a society. Among these
are :

1. an improvement in the living standards of city and industrial
wage earners. To achieve this, however, the system by which
the profits of an enterprise are distributed and the methods
of management must be called into question and adjusted to
modern conditions.

2. participation in some manner by the workers in the processes of
determining wages and working conditions. The present
patterns of collective bargaining need to be strengthened so
that the employer in fact bargains in "good faith" and the
union can come to the negotiations as a "power" equal to the
company. A modernizing society requires some form of modern,
rational relations between employer and employee.

2

3. participation by the entire urban and lower income population

in the political and social structures of society.

There are those who are attempting to adapt industrialization
to the feudalistic. forms of political structures and human relations.

To such people the above assertions are a danger. They would retain
the "good old days" when an elite held unrestricted power and the
lower classes were docile and obedient.

In the tension between these two worlds of modernization and
semifeudalism, Korea is being indelibly shaped and melded. And it is
inside this social tension that the institution called the Church
exists. The Church’s sensitivity to the nature of the tension under
which it is living, however, is very dull. Revival meetings and
individual decisions to come out of the "world" into salvation have
been, almost exclusively, the theological posture of the Church, but
in today's society, men do net function and decide on these levels.
Faced with inadequate response from the non-believing world, the
Church increasingly becomes frustrated and ingrown. Religion, instead
of giving meaning and direction, has been the tool of separating the
so-called spiritual from the so-called physical..

Modern society is structured around groups, organizations,
communities, etc. The Church of Korea has never seriously tackled
the question of the relation of its message to society or organizations.
It has called for justice, but has not known the ways by which justice
is created. It has demanded that the laymen live exemplary lives
within the world, but has made no move to assist the individual to
create the surrounding where he could live closer to his beliefs. In
the organization world of modern Korea, the pore individualism of
Korean Christianity has little influence and creates little, if any,
response from those outside its small circle. The problem with which
we are confronted is the adjustment of the Church to the twentieth
century and its commitment to the rights and dignity of modern man
as the powers of neo- feudalism attempt to submerge him.

B. Theology

Within this problem- situation the Inchon Mission to Labor and
Industry was begun. The territory of the Mission was limited to the
factory system, its production processes, and the men and organizations
involved in the system. The intent was to begin with as few pre-
suppositions as possible. We were to be unencumbered and experimental.
But, obviously, all presuppositions could not be sloughed off that
easily. There were four original concepts upon which the work was
based;

1. Christ exists not only in churches, but also in factories.
Therefore, the industrial or labor missioner is attempting
to discover Christ in the work place. Work experience
exposes us to Christ,

3

external to us, but internal to the world of labor and
industry. From here, then, comes theology about Christ.
Action does not come from theology; but, quite contrary,
theology comes from action. Content and methodology of
evangelism likewise will concur with the theology that
Christ in that given situation reveals to us.

2. The location of the ministry must be in the work places
and unions. If God has a message and mission for the
factory and its people, it is likely that we can best
discover that message and be obedient to it in the
factory.

3. The Christian message relates, not only to individuals
and their problems, but also to society and its problems
and structures.

Financial commitment to the Mission must come from the
Korean Church and society. It is not only society that
the Mission confronts, but also the Church. Unless it is
financially involved, little change from the Church can
be expected. In addition, there is the matter of integ-
rity of witness. If we were to begin a ministry within
industry and labor in the name of the Church, financial
as well as personnel resources must be provided by the
Korean Church itself.

These were the beginning assumptions upon which the Mission
was launched. As it is now obvious, these four items of faith
predetermined the future course that the Mission came to take.

4

II . PROBINGS

As early as i960, two pastors o'f the Inchun district were hold-
ing preaching services inside a couple of factories. Christians in
management in the two shops had made this possible. Using the lunch
time, laymen in the factories met for worship in some designated room-
Among Korean Christians there is an almost magical belief in the
efficacy of the act of worship. The pastors saw the holding of ser-
vices inside the factory, even through only a very few attended, as a
means of edifying the Christians and witnessing to the non- Christians .
Christ was present in the act of worship, and the act of worship was
conducted by a minister; so from this point of view, Christ was brought
to the factory by the "priest" conducting the worship ritual.

These two ministers became members of the Industrial Evangelism
Committee formed by the ministers in Inchun and were very cooperative
in helping to get the work under way. We literally did not know the
best way to begin; but, feeling that significant leads could be ob-
tained only through trial and error, it was decided to begin on four
levels .

A. First Probe

First, it was necessary for us to get acquainted with Inchun and
its industry as much as possible. This required many hours of walking:
walking over the city, visiting every plant, and walking through each
factory in the city. At the same time we gathered statistics about
Inchun ? s industrial situation, and the workers' wages and conditions of
labor. We also did a preliminary study of the occupations of the
members of churches in the industrial areas. It was a probing process
to spy out the land that we intended to enter.

B . Second Probe

Secondly, we decided to follow up on the openings that already
existed for entry into the factories. Within a period of a few months,
three such openings were discovered. Our first step in labor mission
is clearly described by the experiences in these three factories.

1. Hahkook Industrial Machine Company

This was one of the factories where services were being held.

With the cooperation of the pastor, these services were converted into
open discussion meetings. Instead of a separate room, we used a noisy
plant cafeteria during lunch hour. At first, of course, such meetings
created a bit of excitement, and quite a few men came over and joined
the fun; but after a few months this approach ran out of steam. Few
real subjects of interest came out, and after the first novelty was

5

over, only a few of the men, mostly Christians, paid us any
attention at all. The cafeteria meetings were dropped, hut
still the experience had not been without value. We had
learned something about how to talk with non- Christians about
some of the questions they asked; we had built up an acquain-
tance with many men, even though we did not know their names;
and finally, a small group of young men emerged who became the
instrument through which our next step was taken.

Though we had met some men in the dining hall, most of
the workers ate their lunches on the plant floor. One of the
young men mentioned above suggested we visit these men. A
couple of the others secured permission for us to do this, and
so we launched out on a new attempt. Each Wednesday we visited
the shop floor as the men ate their lunches. First we were
introduced to each small circle of men, and it was announced
that there would be a bull-session after they finished eating.
Sometimes ten men came. Sometimes there were fifty. In each
department we did this for five or seven times and then moved
on to another department. The sessions were run as openly as
possible, on any and all subjects. The response of the men was
unexpected. Perhaps it was because of the novelty. Neverthe-
less there was real interest, and we became widely known through-
out the shop. After ten months, we had gone through all the
departments and decided to bring this phase of work to an end.

A second form of probing action had been completed. The results
were several: l) We now had completely free access to the

factory; 2 ) We had learned much about the thinking of workers
about their factory, union, family problems and religion; 3) And
perhaps the most important thing was that we gained prolonged
experience at trying to communicate on a give and take basis. A new
confidence and "feeling" for the situation was achieved.

Following the termination of the bull-sessions, weekly
discussions with young engineers and a Friday lunch-time Bible
Study group was begun. Neither of these lasted very long, but
again they were the bridge to a new form of ministry that will
be described later on.

2 „ Heung Han Textile Company

In Korea, textiles account for about twenty-five percent
of total manufacturing. Ninety percent of textile employees
are young girls between the ages of 16-25. In the Hak Ik
Dong area of Inchun, the local Methodist pastor became concerned
about the life of some of the textile girls who came to his church.
He had met some of the company officers, and when he requested to
be allowed to enter the plant to meet with the workers, they were
quite agreeable, even though none of them was Christian. Pastor

6

Lim asked our assistance. This was in December, 1961. Here again
we were in the dark as to how to start, but finally the following
tentative approach was agreed upon:

1) We would visit the factory during lunch time to talk to the
male employees. It would not do for men to have meetings
with the girls. They would not talk in front of us at any
rate. Only a few men were employed, and these were widely
scattered over the factory.

2) A small library for the girls was begun.

3) Once a month we hoped to show a movie at the change of shifts.
As in the case of Han Kook Machine Company, these planned
approaches did not last long. The library became rather
expensive, and the books began to disappear faster than we
could replace them. There were very few usable films, and
showing movies in the shop was quite a nuisance to the company.
Discussions were not possible during lunch time because the
lunch times were all staggered and short. We got to know some
of the men, but they had little time to talk to us, and after

a few times of short conversation there was little left to
talk about.

All of the planned programs had failed, but still we had made
an advance. The pastor was now known throughout the factory
and frequently was asked to assist in certain personnel prob-
lems. And about a year later, when the Mission wanted to
assign a woman staff member to a textile plant, the Heung Han
Company was ready to accept her.

3 . New Korea Bearing Company

In another district of Inchun, another local minister was be-
coming involved in factory life in a different way. The New Korea
Bearing Company employed about two hundred workers, of whom about
fifteen to twenty were Christian. Many of them went to the nearby
San Sok Methodist Church. One of the elders of San Sok Church was
the chief foremanof the shop, so he and the pastor gathered the
Christians ana some of the non- Christians for a worship service in-
side the factory once each week. Again we were asked to help. At
first we went along with the preaching service, but again we tried
to convert it into a free discussion group something like the ones we
had going at Hankook Machine Company. It did not work. There was
almost no response. The meetings petered out. From this group of
young Christian men, however, have come several leaders of the
layman's movement that sprang up a year or so later.

7

C . Third Probe

The third point of take-off centered around the church.

The local churches in Inchun are well located to serve the industrial
population. About twelve Protestant churches can be found in
factory areas and neighborhoods where mainly workers live. A
brief survey of the churches, however, disclosed that only a small
percentage of the church members were industrial workers and that
the church program was arranged so that it had no relation to
the surrounding community and industrial life. On several
occasions, men whom we had met in the shop expressed a desire to
go to church. We took them to the closest church, but the pastor and
people were at a loss as to what to do. They were asked to come
back, but they did not. The church’s routine was upset by these
outsiders, and its response was weak and awkward.

In an attempt to get the pastors into the homes of the
non-Christians in their communities, joint visitation teams were
formed. These were to visit non-Christian workers' families.

Korean ministers are perhaps more diligent in pastoral calling than
any other clergymen in the world, but their calls all have a set
formula: a hymn is sung, a prayer offered, scripture read, a short

explanation of scripture, a prayer, a hymn, and a benediction.

It is an abridged Sunday worship service. The same routine was
followed in our visits to the non-Christian families. It proved
very unsatisfactory to everyone, and, after only a short period,
everyone lost interest and the visits slowly died out. To this
day, the hardest, most unsuccessful part of the Mission's program
has been its attempt to get local churches and pastors involved in
a ministry to the society in which they are located.

The probings described above all began in 1961 and continued
on through most of 1962. In many cases, the initial approach proved
inappropriate and wrong. They led nowhere. The foot-work of visiting
each factory and getting the "feel" of the city was a necessary
foundation. Many of the experiences in the factory were at a dead end
within weeks, and the attempt to enlist the active cooperation of
local pastors was a failure. Yet a beginning had been made and
experience had been built up. The ministry within Han Kook Machine
Company was to continue and develop into one of the most significant
programs that the Mission of Labor and Industry has undertaken.

D . Fourth Probe

We were not unaware of the experiences of other industrial missions
throughout the world, but the missions in England, Germany, France, etc.
had been begun by a spontaneous response of sane few clergymen and laymen
to the demands of social-industrial problems. Our job was not to wait
until a spontaneous movement occurred, but to initiate such a movement.

8

To do so, it was realized that we would need men trained on the inside
of a factory. We also needed the kind of information that only an "insider"
can have. In a word, we needed someone especially a clergyman, to labor
in the shops. The Industrial Evangelism Committee decided to ask a senior
seminary student to go into a factory as a worker. Sung Woon Lee
volunteered to delay his graduation and work with us for one semester.

We arranged for him to be hired by a local glass company. He stayed
there only two months and then moved to a plywood factory for his
remaining month. His work was hard manual labor. He was given no
special favors. After three months, he returned to school. The
story of his stay in the factory cannot be told in this report,
but his experience at labor equipped us with information and insights
that were to set the stage for the real beginnings of the Inchun Mission
to Labor and Industry.

First, we knew that the world of industry was complex, but through
this student's efforts, some of the outlines of management practices
and employee problems began to take shape for us. Secondly, the
necessity for silence and humility on our part was driven home time
and again. Instead of listening and learning, he talked and witnessed.

As a result, he came out not much wiser than when he went in. In the
future , the primary purpose of laboring would not be witnessing, but
learning and putting forth an effort to become as much of a worker as
possible. The third result was that the Industrial Evangelism Committee
came to see that it was imperative to employ experienced, mature men in
this ministry rather than students. The task was too great to be handled
by students or church pastors. A full time staff with enough age and
experience to confront the world of work was needed. The decision to
try and locate two such men who would labor in a factory marks the real
beginning of the Inchun Mission to Labor and Industry.

9

■ - -

Ill . EMERGING FORMS

Within a year's time, five distinct patterns <£>'f action began
to emerge. As in most cases, early pattern-forms set the scene and
limit the range of action that can take place in the future. Today's
approach and program are still within the general framework esta-
blished seven years ago, although the content and type of action
within this general frame have altered considerably. The following
patterns emerged during the first years of the work in Inchun.

A. Laboring Ministers

Early experience in Hankook Machine Shop and the seminary
student's brief experience in the factory convinced us of a truth
that had been discovered by many people before us in different
situations: a great gulf of social-historical class mentality and

values exists between us who are called the Church and those who
are called the workers. We assume whoknow the truth and Gospel for
them and proceed to preach it to them. Oiirs is the standard. Theirs
is the sub-standard. So we think.' The other camp, however, does not
so docilely accept our superiority; thus a great barrier is created
between them and us, and the problem of communication develops.
Actually, of course, it is not communication that is the problem, but
the social class frame of reference. No communication, no witness-
ing and no service can really be achieved unless this class mentality
is escaped.

The dedision was made to enlist two young clergymen to labor
in the shops on a long term basis. Behind it rested three assump-
tions, or points offaith, of which we were only dimly aware. First
by saturating the men in hard, physical labor, perhaps the psychology
of church and class superiority could be corrected and these men could
begin looking at the world from the eyes of a worker. Second, during
prolonged periods in the shops, perhaps we would be granted a new
vision of Christ and His intentions for the world outside the Church.
We were hoping to find a new, creating Christ operating inside the
factory and union. And thirdly, the future directions and content of
the Mission must somehow be discovered from within this world. Al-
ready we knew that attempts to reproduce our patterns and class psy-
chology on the work world were useless and self-deceiving. If a
Mission were to develop, it must take a shape natural to the workers'
world .

Two men volunteered for the experiment. Rev. Cho Moon Sul
had finished his military service and been pastoring for about two
years before he came to join us in June of 1962. For over a year, he
worked at back-breaking labor in front rollers that shoot out red-hot
steel rods . He had to catch the rods with hooks and insert them back
into another machine. Shop rules say that after three months a worker

10

is made a permanent employee, which raises his wages and gives him
job security. In fact, however, the department supervisor decides
whether a worker will be promoted or not. After a year and four
months, Rev. Cho became a permanent employee and went on to become
a foreman of his section. He has been in the shop now for seven
years. Unfortunately, however, he became increasingly disenchanted
with the Church and over a period of three years finally withdrew
altogether from our Mission and the Church. His experiences and
contributions to the Mission cannot be told here, but his years of
hard labor are one of the foundations upon which the Inchun Mission
has been built.

In September of 1962, Rev. Cho Sung Hyuk joined the team. For
four years, he had served as a Marine Chaplain and part time pastor
of a small church in a factory area close to Seoul. Rev. Cho went
into a large plywood factory. His job was to help carry large logs
from the waterfront into the factory where they are sawed up. Like
many other workers, he never became a permanent employee. Even after
a year and a half, he was still a temporary worker earning fifteen
dollars a month. At first, the other workers figured he must be a
company spy, since it early became known that he once had been an
officer in the Marines, but before he left the company he had been
chosen by his fellow workers to run for the position of union
president. At this he was not successful. Rev. Cho left the shop
in January of 196^ to become the general secretary and director of
the Mission.

A third man, Rev. Kim Chi Bok, was added in May of 1963. His
assignment was to work on the docks as an independent laborer. To
get into regular employment, one has to join the union, and to join
the union large fees must be paid. We had no funds, so he went as
a floating, daily laborer, carrying an A-frame. This work is ex-
tremely difficult and the society was very tough. Rev. Kim was not
able to really "get in" with the men and after a short period his
attempts at laboring on the docks were dropped. He left the Mission
early in 1967.

The fourth laboring-minister was a woman. At first we figured
that perhaps it was not necessary for a woman to labor in the mills
as the men staff members did. For almost two years a young woman
who had recently graduated from seminary worked as pastor and
counselor and friend among the girls of Heung Han Textile Mills. As
she got further into the lives of the girls, she came to realize
that she, too, had to labor in the factory. Getting the permission
of the company, she spent every other week working in the mill. By
the time she left to be married in 196^, we knew that a woman staff
member, too, had to begin with labor. Rev. Cho Wha Soon is a woman
minister who served five years as pastor of a very poor island church.
For over three years, we had been trying to get some access to the

11

large Oriental Textile Company in town, 'but the management was
stubborn in its refusal. Then in late 1986 Rev. Cho Sung Kyuk
tried again. He explained that all we wanted was a job so that a
woman pastor could have the experience of laboring in the shop.

We did not intend to hold preaching services or disrupt the order
of the factory. Finally they consented, and so Rev, Cho became the
first woman pastor in Korea to work as a laborer. The work is a
grueling endurance of trying to keep up with the machines for eight
to ten hours a day. The noise is deafening and communication al-
most impossible. Cotton and lint dust fill the air and a damp
moist odor pervades everything. The girls who work here are mainly
country girls who come to the city for a few years before marriage.

They live in the company dormitory or in small, rented rooms. They
earn enough to feed themselves and nothing more. Almost a fourth
of all Korean production and a fair portion of the export trade is
produced by the hands of these young girls.

More recently, two young laymen have joined our staff and are
now (September 1968) in the process of doing their labor; one in a
glass factory, and one in a heavy electric equipment manufacturing
company.

Within the limits of this report, it is not possible to include
the record of these men as they labored in the world of the factory.

Each one, however, does keep a report of his experiences, and twice
a year each member of the team prepares a lengthly report of his
ministry and the theology that he has developed through his experience.

At a later date, perhaps, these can be translated, for distribution.

The locus of our Mission is the work place, and the key act is
labor. From here springs everything else. Without it, the man and
programs are sterile. To list only the major values of the work
experience we must include at least the seven following facts;

1. Through being in the factory, we became directly informed and
involved in the lives of individ.ual workers, their problems on the
job and in their families. Korean workers live almost constantly
under the strain of being in debt because of health problems or
education expense or poor management of money. Socially they know
that they are considered a "lower class’1. We became acutely aware
of this and much more. Among these people, we must make our home.

2. Feudalism still lingers in the memory of Korea's ruling circles.
The employer runs a modern new plant and produces industrial commodities,
but in his human relations he nostalgically goes back to the former days
when society was simple and the lower classes knew their place. The
upper class could give orders in low talk, and all went well. Many are
the employers who hope above all else to retain this idyllic state of
human relations.

12

As a result, they refuse to accept the revolution that has taken
place among the workers they employ. They attempt to order, cajole,
manipulate or treat them as "factors of production". They do
violence to the new human dignity that the workers are seeking, and
they even do violence to the nature of the production process over
which they rule. Management -employee relations are learned from the
inside, and we have learned much.

3. Because of the attitude of management and because of the rapid
development in industrialization, the demand for a strong, independent
union movement has become for us an article of faith. Unions are
organized in most large plants, but they are weak and frequently are
dominated by the employer. If the worker, however, is to have any
protection, any say in his life at all, a union of strength must be
built up. Having now many man years of experience as a laborer, the
urgency for a stabilized and just relation between employer and em-
ployee has become clear to us. Such a relation is possible only where
there is a union with strength.

There are Christians in the factories. Most, however, are at a
complete loss as to any connection between their faith and their work.
Many have isolated themselves in order to defend against the hostile
environment. Many others have just sloughed off their religion and
forgotten about it. The plight of the laymen in fact became the prob-
lem of our men as they attempted to go from clergyman to worker. The
ministry of the layman has taken on a reality and urgency that it
never would have had if we had not been in the factories with them.

5. Another thing we discover was that there are many men in in-
dustry and unions who have a deep concern about many of the same prob-
lems that we have. Through the experience of being in the shop as

an employee, contact was made with many of these men who later were to
cooperate with us in many of our programs.

6. There does develop a change of heart, a change of perspective.
The men who have stayed at the labor and have prayed and agonized over
the problems they have faced there have come to be born again, not
only in their identification with the worker, but in their deeper
commitment to a working Christ whom they have met there.

7. The conclusion resulting from all the above is that the Church
must be reformed. It must move in new channels. There is no other
way, if the Church intends to be serious about the Gospel for which
it was founded.

Hard labor over a long period of time is the center and source
from which the life of the Mission to Industry and Labor comes.

13

B. Team Ministry

In the beginning, there was no staff as such. Only a
missionary, a couple of local pastors and the members of the
Industrial Evangelism Committee. When Rev. Cho Moon Sul and Rev.

Cho Sung Hyuk joined us, automatically a group ministry came into
being. Each week sessions were held where the problems of the
week and the theological implications were discussed and prayed
about. As the work increased and new members were added to the
team, it became necessary to develop a system of staff training
with formal requirements of study, research and action. Before
1966, staff training took place informally among the two Rev. Cho's
and Rev. George Ogle, the missionary involved in the ministry. The
more systematic approach with the deliberate formation of a team
ministry has developed only in the last two years.

A team pools experience and expertise and provides the
mutual criticism that stimulates constant change and searching.

The team plans the approach and policies corporately, but each
member is responsible for his part. In our particular case, Rev.

Cho Sung Hyuk acts as general secretary and coordinator of the
ministry which now includes five full-time members.

C. Factory "Chaplaincy"

The term "factory chaplain" is used for the lack of a
better term, but in fact the ministry referred to has little in
common with the usual meaning of that term. After a team member
has finished his labor, he is assigned to a factory as our "contact
man". There is no official tie with the company, but still we have
built up a relationship with about ten factories that now allow us
to move freely inside the shop. In some instances, a Christian
layman was the person who opened the door for us. In others, it was
a labor union leader. And in several places the doors were opened
by non-Christian men in management. The beginnings ofthis ministry
were described in Section II above. The operation and time rhythm of
each factory is different ; this means that the approach of each staff
member in the shop is also different, but here again certain patterns
are discernible. Our intent is to develop close relations with the
men in the shop, the union, and the company; but in actual fact our
time has been mainly involved with the first two of these three parties.

At least once a week at a set time the staff member goes to
his factory. The visit may be at lunch time or it may be during work-
ing hours. What actually takes place during our visits may be any one
of any combination of the following things :

1. Visits are made to the shop floor where individual workers are
met, and, if time permits, conversations are held with them. Some of

14

the staff take a prepared paper about some problem or item of interest,
and as they talk with the men, these short papers are given out.

2. In some instances special meetings for Christians are held, but
usually we try to avoid purely Christian gatherings inside the factory.
We wish rather to create an image of being "for" the non- Christians.
Most all-Christian gatherings are outside the shop. Nevertheless our
presence in the shop gives us a contact with the laymen that is very
important. Frequently the discouraged brother can be helped by a short
talk. And many are the laymen who are trying to help in the union or
on the plant floor. Through visiting the plant we can see him in his
natural surroundings and be of aid when later we meet to discuss his
problems .

3. A routine of free discussions has developed especially in one
plant which has an hour lunch period. Everything from wages and sex
to philosophy and religion is brought up. The numbers who attend
vary from two or three to thirty or forty.

4. Frequently we are asked to help in cases where some worker is
having an especially difficult family or personal problem. Often a
request for medical assistance for sick or injured workers also comes
our way. The Inchun Christian Hospital allows us four free patients
a month, and so we can be of some service to the men in this way.

5. Perhaps the biggest proportion of our time is spent with the
union leaders. At first we go as one who wants to learn, but in
time we have come to be included in quite a few of the unions ' delib-
erations .

6. Our relations with management have not been as close as those
with the union. Given the limitation in personnel and money, we have
felt that our contribution could best be concentrated on helping in
the development of union strength. Nevertheless, in most every
factory, we have been able to maintain a friendly relation with the
individuals on the management side.

7. Our staff is also required to take courses in universities or
other educational institutions on labor relations, management, union
problems, etc. This, with long personal experience in the shops,
has helped us in several incidents to be of service during disputes
and strikes that have broken out in the shops with which we are re-
lated. Further involvement in the more technical problems of labor-
management relations seems to be one of the discernible trends.

Evaluation and Challenge

This type of ministry has several weaknesses and pitfalls
that must always be kept in mind. The first and most serious of

15

these is that a chaplaincy approach must not be seen as a substitute
for labor. Indeed, the chaplaincy approach depends completely on the
prior experience of labor. Without that direct involvement, it is
questionable whether a clergyman or layman can have enough sensitivity
to see and feel life from the position of a worker. To the degree
that he is unable to do this, he is unable to bridge the gap between
"us" and "them". Labor is the first qualification for a factory chap-
lain. Another problem that one must be alert to is the almost natural
identification of our purposes with those of the men involved in the
management side. In most cases, their backgrounds and education are
closer to that of the clergy and college graduate than is the back-
ground of the worker. It is therefore natural for us to look at matters
from a similar point of view, and it is not unusual to have even non-
Christian men in management welcome us to their factories because they
interpret our work as coinciding with their own intent ions --which are
to make the workers good, honest men, which in turn will make them more
conscientious, diligent workers. This in turn will, of course, pro-
duce greater profits for the company. Many are the clergy who would
consent to this analysis. But this, of course, is a fatal simplifica-
tion of the relationship between employer and employee. The industrial
chaplain must always think twice and again about his interpretation
of the situation and problems, or else he can easily widen the gap
between himself and the workers.

The third problem is that of our own weakness. What in fact can
one man, an outsider, do to be of any service whatsoever to men in a
society controlled by "laws" of production, national economic planners,
and foreign trade? There are perhaps individuals whom we can help and
encourage, and as our expertise increases we might even receive re-
quests to cooperate in union programs or labor-management relations.
Nevertheless, it is true than in fact we are of very little import to
the shop and the society in which both management and labor must live
and by which their lives are largely determined.

The chaplaincy approach, however, is valid and can be a vehicle
of service and learning. In a machine manufacturing shop, a steel mill,
a railroad car shop, a glass factory, a textile mill and an electric
equipment company, chaplains from the Mission have begun to play roles,
minor as they are, in cooperating with unions in their internal prob-
lems and in being of assistance in tense dispute situations. In addi-
tion, there is the involvement in the more personal-individual matters
mentioned above. The question to be considered now is that of why?

Much of the answer to this question is similar to that given above in the
discussion on laboring-ministers. This additional, however, should be
made. Our understanding of Christ is that he is active in the midst
of the factory society to create individuals ' With human dignity and
freedom; to establish a relationship of mutual concern and trust be-
tween men; and to construct a social structure in which the various
groups can be balanced in a just relationship. These are the concerns
referred to in the word! salvation, and they are the concrete, physical

1 6

circumstances in which the Incarnation is completed. Human dignity
and individual worth in our society is closely related to one's in-
come and wages. The "web of work rules" defines the human relations,
and the management-labor relationship is the frame within which it is
possible to deal with the issues of justice.

The industrial chaplain, seeing Christ create in these forms,
equips himself in prayer, dedication, and study to cooperate with
Christ and thereby cooperate with others who are of a like mind in
wanting to promote human dignity and justice in the industrial world.
Our job is to seek the vision of Christ, and in seeking, to share
that vision with all others.

D. Ministry of the Laity

Number-wise Christians are well represented in the industries
of Inchun. Of course, percentage-wide they are a very small minority,
as they are in society as a whole. But it is not the lack of numbers
that makes the question of the laity an acute problem in our day.

It is the fact that large numbers have, for all practical purposes,
disengaged themselves from the Church and the teaching of the Church.

In the factories, a variety of types of Christian laymen can be dis-
tinguished. The most numerous are those who have literally quit the
Church. These include many who have had only limited experience as
church-goers, but they also include those who have for years and years
been good church members. The next group would be those who belong
to both church and factory with apparently perfect compartmentalization
between the two. Among these are the honestly sincere Christians upon
whom it has never dawned that these two realms should not be isolated.
There are also the very zealous brothers who openly view the world,
and especially their factory and fellow workers, as the lackeys of
the devil and nothing can be done about it. In a third grouping can
be seen the enthusiasts, smaller in number, but much more vocal and
active, who miss no opportunity to preach to their buddies. In some
instances, their message is "repent and believe in Christ," but more
frequently it is "come out to church". On the other Vend of the scale
are those Christians who realize the discontinuity between life and
Church teaching and who, through trial and error, have forged a faith
for themselves which is an accommodation between the two worlds. With-
in this group are those who actively take part in union and shop life
because they sense it is an exercise of their faith in Christ.

But in all cases, the Church is a source of confusion, frus-
tration, and even embarrassment. Despite the fact that they still
attend and do believe, they find in the Church more turmoil than peace
and more burdens than guidance. In the Church, it is taught that one
must not participate too much in the world lest he succumb to the
temptations of smoking, drinking and Sabbath-breaking. On the moral-
istic side, the Christian is to be an example of light to the dark

17

world, and he is always to witness and bring men to the Church. The
Christian thus may not have too happy a time here, but his reward is
in heaven, fievivalistic experience is also emphasized by many churches,
thus giving the believer a foretaste of happiness to come.

This, of course, is a simplified characterization, but still a
legitimate description. The difficulty for the layman in industry is
that this message if followed does violence to the natural order of
life that the layman must live in the factory. He works each day
with non-believers, but he is not permitted to be too friendly or have
a drink with them for this is a temptation. He is to be an exemplary
worker putting in more hours and working harder, but this is really
quite impossible in a factory situation. He is to be constantly wit-
nessing, but he is equipped only to say "crome to church" or "believe
in Christ" and is not able to answer the questions or barbs that come
in reply. The result is frustration that weakens faith and creates
isolated, lonely men. The natural order is violated by the Church,
and this not for righteousness* sake, but for the sake of self-right-
eousness. Somehow the Christian has got to come to know that Christ
is not against the world but for it; that Christ is active in the
non-church world, in his work; and that a Christian finds Christ in
his fellow worker, not in isolation by himself.

It was the experience of labor that introduced us to the pre-
dicament of the layman. The Church should be the place where the
workers are equipped to deal with human problems. The Church should
be the .home base with the workers acting as guerillas in spying out
the land. But this is certainly not the reality of the matter. The
question for those whoi would engage in laymen's work is simple but
radical: How can you shake off the encrustations of the Church and

act as free men in Christ? In other words, how can the Church itself
be transformed? For if the laity once begin moving as disciples in the
world, it will mean a re-ordering of the churches.

Nehemiah Club

Even though we have been experimenting in laymen's work now for
over four years, we still are not sure how this transformation is to
be accomplished. Our efforts have centered along three lines of
approach. The first one is called the Nehemiah Club. Originally
this was an idea of ministers who belonged to the Industrial Evangelism
Committee. The idea was to gather the Christians of all denominations
for a worship service and fellowship. The first session was held in
June 1962 with eighteen people attending. This method was used for
the best part of a year with local pastors doing a sermon. The few
workers who came finally decided that if the group were to continue
like this it would be no different from any other church meeting and
thus there was no real reason for continuing. The result was a de-
cision to change the purpose and method of approach. This, we can say,

18

was the second stage of development. At this time, the name Nehemiah
was adopted. It signifies labor, calling, and service to the nation.
Non-Christians were to he included, and the purpose became study of
labor and faith problems. Three areas of study were chosen: problems
of laborers, problems of industry, and problems of the Bible and faith.
Each month on the third Sunday the Nehemiah Club met. An hour and a
half went for the study of the three areas. Each person remained in
the area of his choice. An hour was given to singing and recreation
and a half hour to worship. Though membership picked up considerably
when this method was begun, there were basic problems that cut this
approach short also. The biggest problem was that of leadership.

Even though the leaders of the group were professors or teachers, they
knew little of the workers ' situation, and so it ended up that the
three study groups did not touch on the matters the men wanted. The
second problem was the lack of leadership among the men themselves.

They were "followers" in the Church and had very little experience in
taking the initiative. Likewise we on the staff were still too new
and uninformed to be able to fill in the leadership gap.

A third stage of development can be dated from February of 1964
when Rev. Cho Sung Hyuk, who had by then completed a year and a half
stint as a laborer in the Tae Sung Plywood Factory, became the leader
and advisor. In preparation for another renovation of the club, Rev.

Cho gathered a small number of potential leaders to consider the
future course for the Nehemiah Club. The conclusions that came out of
this meeting were these: l) The needs of Christian workmen are three:

an understanding of the relationship between Christ and the industrial
world; the need for fellowship and solidarity among Christians; and
thirdly, more information about the facts of industry. 2) In order
to try and meet these needs a two-pronged approach was recommended:
a) The monthly meeting was to continue with a lecture on one of the
three "need-areas" mentioned above. Time would be reserved for
questions and answers with the speaker, but then in the succeeding
month this lecture would be used as the basis for discussion among the
members themselves. The meetings would continue with the fellowship
and worship periods as before, b) The second of the recommendations
was that the Mission to Labor and Industry should run week-long train-
ing sessions for Christians of the various factories of Inchun. Not
only were the participants to be helped in meeting the problems they
face in the factory, but also their position and service to the local
church was to be studied and discussed. The first of these training
sessions was held for one week in June 1966. Because of work schedules,
all the sessions were held in the evenings. The follow-up session was
in November of that year. Twenty- five men and women were in the first
course, and most of these returned for the second of the series in
November, though there were some new people also. Some of the main
topics included in the course were:

19

1. A new interpretation of Christ and society

2. Problems of an industrializing society

3. The Korean labor movement

The church’s industrial movement

5. Lay movements inside the shop

6. Bible study--reinterpretation of creation, sin, salvation,
and incarnation

Through the four years between 1962 and 1966, l80 people have
joined the Nehemiah Club. Most of these are Christians; a few are
not. 1^0 of them are factory workers, eight are from American
military installations, and only two are dock workers. The remain-
ing thirty come from a variety of small shops and other types of
employment. Christians from seven denominations and forty-eight
different churches are involved. The average age of the group is
3^, and the average education is eleven years. In addition to the
monthly meetings, members promised to observe the following
disciplines: greet everyone, take initiative in helping to meet
factory and neighborhood problems, associate with non-Christians, and
be of service to fellow workers who are suffering hardships.

Organizationally the Club is led by seven officers with Rev.

Cho Sung Hyuk as an advisor. In addition, there are fifteen factory
representatives who serve as contact men for the Club in Inchun's
Mrgest industries.

The Nehemiah Club is an attempt to help the Christians, break
out of their isolation and lethargy and to accept their roles as
fellow workers with Christ in the factory, but this is not an easy
concept or faith. It requires the loosening of the bonds that the
Church has forged for them, and it means commitment on a different
plan of life. The implications and demands of this new plan must
be learned or obeyed day by day. The Nehemiah Club’s aim is to help
the laymen as they live this manner of faith.

Coupling Club

The Nehemiah Club was an organization that centered mostly on
fellowship and study. At times, however, action was called for.

The Nehemiah group was not structured for action, nor did it develop
leadership that would lead to action. Rev. Cho Sung Hyuk and other
staff members came to the conclusion that a new approach was needed.

It should center around men who had leadership potential. The numbers
should be small, and the purpose should be direct action by the members
in factory and union affairs. From the nearly 200 members of the
Nehemiah Club, nine men and two women were chosen. All were high
school graduates; all were dependable church members; and all, except
one, were factory production workers. The one exception was a dock
worker. They represented eleven different work places. Each of the

20

eleven was asked if he wanted to join a special study-action group
that would center on the relationship of the Christian faith to
factory and union situations. They all agreed enthusiastically,
for they too had been looking for some new validity for their faith.
A rather stringent schedule was set down. Seven of the eleven
worked r swing shift, so the schedule that was finally decided on
extended over twelve months. The hours and topics were as follows:

Schedule :

Once each month we all spent a night together, waking up

at 5:00 for morning prayers.

went like

this :

Saturday:

7:50

- 8:00

P.M

8:00

- 9:50

P.M

9:40

-10:40

P.M

11:00

P.M

Sunday:

5:00

A.M

5:10

- 6:00

A.M,

6:00

- 6:40

A.M,

6:40

- 7:00

A.M,

7:00

- 8:00

A.M,

8:00

- 9:50

A.M,

9:50

-10:00

A.M,

The schedule for these times

Opening Prayer
Bible Study
Confession
Sleep

Get up

Individual Prayer
Corporate Prayer
Break
Breakfast
Social Survey
Closing Prayers

Because of the men’s working schedules, we could hold sessions
only twice a month. The first meeting was as described above, but
the second meeting of the mohthwas held on Saturday evening only:

6:30 - 7:50 P.M.
7:50 - 7:45 P.M.
7:50 - 8:20 P.M.
8:20 - 9:20 P.M.
9:20 -10:50 P.M.

Dinner
Prayers
Social Survey
Bible Study
Confession and Prayer

The Bible studies centered on God’s continuing creativity, Christ’s
continuing incarnation, the Church’s continuing mission, and the
disciples’ call to action.

The phrase social survey has a special meaning. Most of the people
knew very little about what went on in their own shops, and had no back-
ground on which we could base a study of social or industrial problems.
Therefore, we began by giving each person a project to learn about some
aspect of his own factbyy, industry, and union. For example, at the first
meeting their assignment for the next session was to learn about the
organization of their company and the steps of production in the plant.

At the second meeting each one would report his findings. Rev. Cho, who

21

led the session, would point out problems and implications for human
relations and faith. From here we would go into discussion and com-
parison of the findings. Other topics of research for the class were:
How is your union organized? What are the benefits of a union? What
are the family problems of your co-workers? What is the status of
labor-management relations? What does the Church think of labor and
unionism? Each of these topics was "researched" in the eleven work
places and then discussed at our meetings. In this way the class
members got an introduction to the structures and forces that deter-
mine their lives, and, under Rev. Cho’s leadership, these objective
facts were interpreted as to their meaning and influence. This was
accomplished through discussion.

The phrase confession also has a special connotation here. Each
individual in the class shared with us the personal problems he faced
in the shops. The group then entered into a common searching for what
would be the right response of a Christian in the situation. If a
tentative conclusion could be reached, the individual in question would
try to act according to that conclusion and report back at the next
session.

Many hours were given to prayer. Much of this prayer was inter-
cessory prayer for the workers, factories, and unions of Inchun. A
large portion of time was also given over to prayer for the problems
that came out in the confession period. Each session was closed by
the celebration of Holy Communion.

At the completion of the training period in December of 196^,
the Bishop of the Methodist Church and the Moderator of the Presby-
terian Church presided at a commissioning service for these eleven
people. They celebrated communion together, and were commissioned,
in front of representatives and leaders of all the Inchun churches,
as "factory apostles". Space does not permit a lengthy discussion on
the role of laity, but we of Inchun are convinced that modern day
pastoral work in the factories is being done by a few laymen, and these
laymen should be recognized as having a legitimate ministry, sealed by
an official ordination. The danger in this, of course, is that such a
lay ministry may then ossify in the Church just as the clergy in so
many places have done.

After the training and commissioning the eleven laymen formed their
own organization through which they could operate. They called their
organization the Coupling Club. The word coupling has come to be used
to designate any belt or gear that joins one machine to another or two
parts of a machine to each other. The symbolism is that of uniting
action or reconciliation. The Coupling Club's purpose is reconciliation
bBtween worker and worker, employer and employee, and God and industry.
The club's functions are three. First, there is the corporate
discipline that the members took upon themselves:

22

1. Personal - Each day pray for one member of the Coupling
Club; in prayer and scripture study search one's own
heart; once a month visit the home of a fellow worker.

2. Social - Once a week pray for the renewal of the nation;
cooperate with others in the neighborhood to solve the
problems that arise; live an honest life in communion

with neighbors.

3. Industrial workers - A Coupling member will faithfully
do his work in the shop; when workers’ rights are
threatened, a Coupling will fight to protect them; a
Coupling member will be active in his union.

4. Members - Once each month members communicate in person or
by mail with one other member; in case of death or hard-
ship in the family of a member, all will aid and visit him;

as often as possible the members visit each others’ homes.

5. Meetings - Each day, each member prayers for the meeting; in
case of time conflict, the meeting takes priority over

every other meeting except work; all problems will be
studied, decided, and acted upon in common; there is a
monthly meeting; a fee of 100 won is paid each meeting.

The second function of the group is to relate their calling as
an "apostle" to the concrete needs and problems of their respective
places of work. This entails not passive employment in the shop,
but active concern for the men and the system. The members of the
Coupling express their concern through taking part in union and
shop matters and being involved in the problems.

Thirdly, a Coupling member is committed to action. From
"taking part" in the life around him, he becomes part of the prob-
lem situation. With his fellow Coupling members, these situations
are discussed and prayed about, and a direction for action is sought.
If a line of action is forthcoming, the member commits himself to
it. Otherwise he continues as he has been within the situation.

The schedule of the monthly meetings, most of which are on
Sunday evenings, follows an order such as this:

1. Supper together

2. Prayers - 30 minutes

3. Study of Bible, theology, or industrial problem - one hour
k. Case study - one hour or more - Each member reports the main

issues he has faced in the previous month. The group
discusses each situation, and where necessary, makes
decisions about what actions the said member should take.

23

5. Assigned Tasks - At times the members are assigned certain
tasks or are asked to gather information on certain problems
that have a relationship with the Club. Usually such
assignments can be finished in a month's time.

The experiences of these eleven people throughout the last two
years cannot be related in this report. Every one of them, however,
has become very much involved in union and shop matters. In three
cases their actions have resulted in considerable loss monetarily
and have caused much worry and anguish to the "factory apostle" and
his whole family. In a separate publication, we would like to share
the stories by these men as they honestly have tried to work out
their mission as "factory apostles". A whole theory of and approach
to laymen's work has grown out of the ministry of these men.

Christian Engineers

A new social class has emerged in Korea in the last five to ten
years. It is the class of technically trained university graduates.
These young men now hold the technical positions in industry and
within a brief period will rise to become the department heads and
company executives. Within this group, there are Christians in fair
numbers, but these young, highly trained men find little that meets
their needs in the Church. More often they are criticized for their
ideas and questions; and being educated in the ways of modern scienti-
fic method, they find it difficult to accept the pastors' authority.

Our first introduction to this group of men was in Hankook
Machine Works. Here several dozen engineers are employed. Among them
Christians or former Christians number about fifteen. During lunch
period and at quitting time we held discussion times for these men.

For some reason, perhaps our own ineptness, no amount of real enthu-
siasm was engendered, so after a few months this approach was discon-
tinued. In 1966 a short seminar was held for Christian engineers in
Inchun. Twenty men from all over Inchun were selected and a course
that included the following was given: Christian understanding of

industrial society; union-management relations; problems facing junior
executives; and the purpose and approach of the Industrial-Labor Mission

Work among these young men is still at the beginning. We are not
sure about which way to proceed, but we go in faith that Christ has
somewhere to lead us and something for us to do among Inchun 's engineers

E . Labor Unions

In Korea about 300 ,000 workers are organized in unions. In
Inchun all of the big firms are organized. Nevertheless, the unions

24

are weak and have little authority as compared to management. In
an industrializing society the key social relationship is that be-
tween employer and employee. If this relationship is based on mu-
tual respect and balance of power, a system of justice can develop
wherein the individual’s rights and dignity can be exercised. This
is certainly not the situation in present day Korea, but it is a
situation that must be built up if modern Korea is to develop into
a society where justice is done and all classes have an equality of
rights and responsibilities.

Jesus of Nazareth worked as a carpenter in a small shop and
spent most of his life in association with ordinary working people.

He participated in labor, and labor and the laborers participated
in him. The dignity of the individual and his labor comes from this
mutual participation, but dignity is of no value in abstraction. It
must be realized and structured into the relationship among classes.
That is why the Inchun Mission to Labor and Industry emphasizes the
necessity of cooperation with labor unions. Christ working in and
through the unions creates the spiritual values of justice and indivi-
dual dignity. In this way, he also creates new potentials fot pro-
duction and the economic advancement of the whole nation.

Through working inside the factories, we became acquainted with
a variety of unions . Some are strictly company unions . Others are
quite independent and active. The majority are somewhere in between.
Our first exploratory efforts towards cooperation with unions were
these :

Much to our surprise, we discovered about thirty Christians
among the Inchun union officers. In an attempt to better inform our-
selves and to encourage these Christian men in their tasks, in late
1965 and early 1966 a series of three meetings was held. The first
session was attended by only ten people, most of whom were related
to the Nehemiah Club. This was a preparatory meeting where the names
of other Christian men were introduced and the agenda for the second
meeting was set up. Eighteen men turned out the second time. The
main topic of the meeting was "Participation of Christians in the
Union Movement". The main conclusions reached were somewhat surpris-
ing since they were the conclusions of faithful churchmen. First,
the Church’s position has always been negative on participation in
union action because it associates unionism with "worldliness" and
"materialism". Secondly, the image of the Christian held both by
believers and non-believers is of some one who is passive, diligent
in prayer, but uninterested in problems of life except as they some-
times must be endured. But the next statement says that the Church
and Christians must escape this image and their misunderstanding of
unionism and become active supporters of the cause for which unions
fight, that is, for the cause of defeating evil and creating justice.
Christians must participate and in so doing give a new vision and
hope to the working classes. These three statements were made by the

25

Christian labor leaders. In many instances the thinking of the lay-
man is far in advance of the clergymen.

The final session of these Christian men centered around the
contribution of Christians to the local union. There is a definite
gap between many of the ethical and moral standards of the Christians
and the non-Christians. How is the Christian to act when those around
him are using funds dishonestly? Frequently the issues are so
complicated that there does not seem to be a Christian solution.

What do you do then? At times, the road to solving a problem is the
same as that chosen by non- Christ ians , and it is not unusual to be
unsure of what to do. The important thing is to have as much infor-
mation as possible and to act even when the alternatives are uncertain.

There was consideration given to organizing a group of Christian
labor leaders. However, since such a move might create another faction
in an already very factious situation, it was decided that a formal
orgnization should not be formed.

Labor unions are a social and economic organization of workers.
They set the norms and values not only for their own members, but to
some degree for society as a whole. In their relations with the
company, they help determine the social system of the nation. Many of
the problems are problems of human relations, human values and moral
systems. At present the Church and Christianity have almost no
connection with this movement. Even the few Christian laymen in the
unions have very little influence that could be called Christian in-
fluence .

Yet Christ is for these people also and for their organization.

How are we as his disciples to tie ourselves into this movement so as
to be with Christ for them? Three possible answers have been suggested

1. Christian workers in the Nehemiah Club and Coupling Club are
encouraged and trained to participate in union activities.

2. Union officers who are Christians come together to discuss
and study the problems that develop in their unions.

3. A third approach is that of the staff as it makes its visits
to the plant floor. In most plants close ties have been built
with the union men. The first step in this relation is usually
the inquiry we make about the union and its problems. As we
appear regularly and enter into conversation with them, a
second stage appears. In several cases we have been asked to
help some worker who is having a particularly difficult time;
usually it is a health problem, but sometimes it is family or
financial trouble. Much depends on how we receive these re-
quests and how we handle them. Fortunately the local Christian
hospital gives us good support in health problems. Then as we

26

become better acquainted, the union people come to accept us as

men with whom they can talk over their problems.

For our part, we try to prepare ourselves for this level of
relationship by attending university deminars and courses on labor,
management and personnel problems. The areas where the Mission has
been able to cooperate with unions include the following three:

1. In several cases in 1965 and 19^6 our staff was involved in dis-
pute and strike situations. Unofficially, but still as a party
acceptable to both sides, the factory chaplain was able to be of
assistance as the two parties worked out their differences. Strikes
are not beneficial to the economy of Korea, but at times the work
conditions and relations with the employer are even a greater hin-
drance to development. Reconciliation has as its prerequisite a
mutuality of respect and structuring of relationships that permit
some equality of decision-making. Reconciliation must not become
the acquiescence of the weak before the strong. It is the job of the
factory chaplain to be able to distinguish between the two and to act
as he sees Christ building up a relationship where reconciliation can
take place.

2. Korean unions are rent by factionalism. A united, strong front
before the company is made almost impossible in many cases by the
divisions within and between unions. In this situation we are able
to be of some reconciling help. We are related to them all and as
such can speak as a friendly third party. This has been a ministry
that much could be written about, but again space does not permit.

3. The third area of development in relation to unions is that of
labor education. Up to 1966 nothing had been actually attempted in
this field, but the idea and the support for such a program were
voiced and the beginning preparations were laid. The last chapter
of the report will briefly sketch the several labor education pro-
grams that have developed since 1967.

27

IV. ADMINISTRATION .AND FINANCE

The organization of the Mission to Labor and Industry is quite
simple. The Mission Committee is appointed by the Inchun District
of the Methodist Church. Four Methodist ministers, four laymen, and
two staff members form the Committee. In addition when a staff
member of another ’denomination begins to work, that denomination may
send up to two representatives to the Committee. The Committee makes
policy, chooses new staff members, and passes on budget and all finan-
cial matters. At a monthly meeting the Committee receives a report
from the Staff and discusses problem areas and future plans.

At the end of 19 66 there were three members of the team minis-
try. At present in 1968 there are five. Organizationally the team
ministry is the functional organ of the Committee, but in fact most
of the direction and policy come out of the experience and thinking
of this group. The team members who are not laboring in a factory
meet each morning for prayer and a short staff meeting. Once a week
the whole team meets in the evening for study. After the study, each
member of the team gives a report of his week’s work and receives
criticism and direction from the others. Rev. Cho Sung Hyuk is the
leader of the team. He coordinates the program and generally super-
vises the new staff members.

From the beginning it has been the belief of the Mission that
the finances for the ministry should come, as far as possible, from
domestic sources. This has proved to be an extremely difficult policy
to carry through. Money is not readily available for aproject of
unknown quality and purpose. As a result, many, many hours have had
to be spent in visiting individuals and churches to seek their finan-
cial support for the work. There have been many times when we have been
literally broke, and the staff has had to stop everything to go in
search of funds. The sources of income that have developed through the
years are five :

1. Supporters Club

In May cf 1962 a supporters club from among the Christian
men of Inchun was formed. There was a monthly meeting where a
report of the work was heard, and each member paid his dues.

After about a year, however, the monthly meeting was dropped,
and the members continued their support on an individual basis.

The average gift has been about one dollar a month.

2 . Lydia Club

In August of 19663 a women’s supporters club was organized
on an inter-denominational basis in order to meet the expenses
of a new woman member of the ministry. There are about fifty

28

•women in the group. The average gift is approximately seventy-
five cents per month.

3 . Local Churches

Several churches in the Inchon- Seoul areas have put our
Mission into their budgets. The amounts given run from $2.00
to $5.00 per month.

4. The Church Headquarters

The source of these funds is the Board of Missions of
the Methodist Church, but it is channeled through the head-
quarters of the Korean Methodist Church. These funds come to
about 3 Q-35$> of our total budget. We would like to retain
this approximate proportion, but as the work expands both
foreign and national funds will need to be increased which will
require even more time be spent in raising local funds. Total
budget for the year 1964 amounted to only 377>480 won or about
$1,390*00* In 1966 this had risen to about $3,110.00. By 1968,
however, the yearly budget had nearly tripled; the biggest item
is the salary of the four staff members and an office secretary.
To put it another way, in 1968, from six to seven thousand
dollars will have to be raised in Korea and around three thousand
or more abroad. The future demands for budget are likely to rise
sharply as we become more deeply involved.

In addition to barely meeting the monthly expenses, we need to
save for the future. At present banks pay about 2 Gjo interest which
provides a good opportunity for increasing one's capital. Each year
we try to save about ten percent, but it is very slow going.

29

V. DIRECTIONS

A detailed report of the two years since 19 66 will have to he
made at a later date, hut in this last section we will briefly
sketch the major developments of the period and also suggest a few
directions in which our team ministry is being led.

A. Developments Since 1966

1. Involvement in Labor

The most significant characteristic of our present ministry
is its participation in the world of labor and unions. Because of
the years of experience described above, we now are an accepted
part of the labor scene of Inchun. Except for a few union men who
are occupied with their own and the company's profit more than that
of the workers, a relation of mutual trust and cooperation has been
built up with the Inchun union leaders. Members of the team minis-
try have been involved in several dispute- strike situations, and
in a few instances we have been asked to cooperate with the unions
as they prepare for new wage and contract negotiations. This close
relation allows us to move freely within the unions and also allows
them to use us whenever we can be of value to them. Many are the
hours spent in union office and tea. . room with the union men, talking
and thinking together about the problems they face in their unions.

Personal ties over a long period of time is one base upon
which our ministry to labor is being built. From this base have come
two very exciting new areas of ministry. In 1967 and again in 1968,
we have cooperated with the district union organization to sponsor
a labor education seminar for local labor leaders. Most of the stu-
dents are sent to the seminar by the unions. The sessions are held
each evening over a period of three weeks . In 1968 we experimented
rather freely with a workshop, student-participation type of approach
and had a very encouraging response from the men. The first week's
sessions dealt with collective bargaining, the second with union
finances and administration; and the third week centered on the prob-
lems and techniques of leadership. For one of the last sessions on
leadership, an illustrated paper on labor education for the local
union was used as a base for discussion. From this was born the
suggestion that an experimental education program be developed and
tried in two of the local shops, one a nationalized industry and one
a private concern. This will be the first time in Korea that anyone
has attempted labor education for the rank and file workers. We are
now in the midst of the first experiment.

2 . Cooperation with Universities

Three Seoul universities now have special study centers that

30

deal with labor and management problems. With all three we have
close contact and have been able to cooperate in the program and
research that they do. Our ties have been especially close with
Su Kong University, a Catholic school, that holds three-month
seminars for union leaders from all over the nation. At these
seminars, we lecture and lead discussions on the subjects of "In-
dustrial Democracy" and "Democracy within the Union". This oppor-
tunity not only allows us to come in contact with union leaders
from all areas of Korea, but also requires that we formulate in a
systematic manner our ideas and intentions in regard to the labor
movement. This is an area of operation which we hope to extend.

3 . Mission and Church

The most exasperating and frustrating aspect of the ministry
is the relation of the Mission to Labor and Industry with the
Church. From the beginning, we have maintained that much of
the responsibility for this ministry rests with the local church.

In an attempt to help the local church relate to the industry and
workers within its own neighborhood, we have experimented with a
variety of things. The first was an attempt to enlist the local
pastors to visit workers’ families.! This failed. Next we tried
study sessions in which problems of the Church in Industrial
Society were discussed. Only a very few attended. At present we
are experimenting along new lines. Two of the industrial areas
have been chosen for the experiment. In each of these areas one
Presbyterian and one Methodist Church have been chosen. The pastor
and two or three of the laymen in a church make up one team. The
laymen in every case are workers in nearby factories. Once or
twice a month, the pastors and laymen of the two areas meet to
study and discuss the problems of the shop and the situation of the
Christians in the shop. Once a week the pastors are to visit the
factory in company with the Mission staff member assigned there.

The laymen are to direct the pastor in his visits, to inform him
about the shop, and to introduce him to the union officers, shop
leaders, etc. In this way, we hope to develop an active local

church concern for the men and women in industry. After a year or

so, the pastors and laymen may become associate members of the team
ministry. The initial results on this approach have not been en-
couraging. It is difficult for church pastors to change their habits

of operation and to seriously consider a visit to a factory as a
legitimate and necessary part of their ministry. Their role in the
shop is unclear and at times awkward, so it is easier not to appear
at the scheduled time than to seek for and to make a place for one-
self in the factory. We will continue the experiment for at least
a year.

4. Mission and Seminary

In the seven years of the Mission's existence, it has gone

31

through several kinds of relationships with the Methodist Seminary
in Seoul. As early as 1962, with the help of the seminary president,
one senior student was enlisted to labor in a factory for three
months. In the next couple of years, there was very little, if any,
tie between us. Beginning in 1964, a students -in- industry program
for seminary students was held during the winter vacation in January.
The program was terminated after the third session in January of
1966. The students who came did so either because they were sent
or because they had nothing else to do. A lack of motivation was
apparent in their work and attitudes. None of them was seriously
considering a calling to this area. Nevertheless, for almost
two months the team ministry was occupied full time with the stu-
dent program and could do very little else. Financially also it
was a very expensive undertaking to room and board six or more stu-
dents for a month. After 1966, it was decided to discontinue the
project .

A new approach was begun in 1967? when as a part of the seminary
field work program, two or three students were appointed to the Inchun
Mission for one day a week. There are pros and cons to this method
also. We are in the process of evaluating it. An additional and
important relation with the seminary, however, developed in 1968. Be-
ginning with the new semester in April, a two-hour course on Church
and Industrial Society was initiated at the seminary. One of our
staff is in charge of the course, but Rev. Cho Sung Hyuk, Rev. Cho
Wha Soon and Rev. George Ogle all participate in the teaching. Per-
haps as this course progresses, a new dimension of church ministry
and the local pastorate can be communicated to the younger generation
of clergymen.

5. Mission and Laymen

In 1967? the Nehemiah Club was disbanded. Interest was
lagging, but more fundamentally the discontinuance of the Nehemiah
Club marks a redirection in our approach to the ministry of the layman.
The Nehemiah group was program or activities-centered. The men
attended the prepared program and then dispersed. Their partici-
pation was minimal and the results impossible to evaluate. Under
the pressures of the industrial life that these men lived, it became
clear that the resources and energies spent on the Nehemiah Club
could better be used in developing a factory-centered laymen’s move-
ment. The change is away from a Mission prepared activity toward lay-
men's involvement in the actual situations of their factories and
unions. To provide a vehicle for this type of action-centered move-
ment, the Catholic JOC structure is being adapted toour use. We are
only at the beginning of this ministry. There are six laymen who are
working with us in this redirecting operation. The Coupling Club con-
tinues as it has been. Much of the inspiration for the reorganization
of the ministry to laymen has come from the experiences of the men
involved in the Coupling Club.

32

6. Team Ministry

Only in the last two years has a conscious attempt been
made to train and equip new members into the team ministry. Irior
to this, we were so busy accumulating experiences and making con-
tacts that we gave no thought to training as such. Over a period
of time, however, a style of action and a theological groundwork be-
gan to take shape. Beginning at the end of 1966 when Rev. Cho Wha
Soon joined the staff, it was felt necessary to share with her the
experiences and theology developed in the last six years. Since then,
tWo laymen have also joined the ministry and are receiving the year's
training in theology, workers' problems, and labor-management issues.
This training takes place at our staff meetings that run for three
or four hours one evening a week. Developing a team ministry with
team participation is one of the hardest tasks that we have faced.

In 1967 j a Presbyterian minister joined the team ministry.

He was supported half by the local Presbyterian churches and half
by the Mission, but unfortunately after only eight months he left to
go back to college. We had hoped to build up an interdenominational
ministry, but now that hope seems further removed than ever. This
year (1968), however, the Catholic church has sent one young priest
to work with us part time. We hope that he can become a full time
staff member in the near future.

B. Future Directions

Without going into the substance of the various ministries,
the shape and form of the Mission to Labor and Industry are as des-
cribed above. There are, however, certain aspects of the present
ministry that are creating greater demands and influencing our fu-
ture more than others. As a result the future ministry may take a
shape somewhat like the following.

There are three large areas that seem to be demanding a
greater response and effort from us. The first of these is the labor
movement. It is often said that our position should be that of re-
conciler, but in a given situation where there is a large imbalance
of power between employer and employee, reconciliation must be pre-
ceded by growth in the strength of the weaker party. Before we can
act as reconcilers, we are called upon to act in cooperation with the
unions so that they can participate in negotiations with management
on an equal level. In addition to cooperating with the unions through
our factory chaplains and labor education programs, recently we have
been considering two or three day conferences which officers and mem-
bers of a union will attend. The purpose is first to give them an
opportunity to think through some of the problems that they face and
to help them become reconciled among themselves. Factiousness with-
in the union is the major problem to be solved. Perhaps open and
frank discussion on "neutral" grounds can help them to reach some
solidarity.

33

The second large area for the future is likely to he involve-
ment in labor relations. There is a need to bring practices of
modern personnel management to bear in the Korean situation. We
need to be able to view the labor problems from a management per-
spective also, but a perspective that recognizes the human factor
in the production process. A little different angle with regard
to personnel management is the fear and uncertainty created by the
change-over from nationalized industry to private industry. The
workers feel that the nationalized concern has been fair to them,
but they fear that the new private employer will begin to put on
the pressure in order to increase profits. Recently we cooperated
in a two day session where this was the issue. Reverend Cho Sung
Hyuk chaired the meetings and helped create an atmosphere where
free, candid discussion took place.

The third major area is likely to be greater involvement in
what is known as urban mission. The problems of labor and industry
are inextricably dependent on the economic-political events of the
society. To be involved in one leads eventually to involvement in
the other.

All three of these areas call for an experienced and trained
staff, but at present only two of our staff are qualified to
specialize in these areas. It is necessary for us now to think in
terms not only of Inchun, but of the Inchun-Seoul metropolis that
is being created by the government planners. Therefore the team
ministry must be greatly enlarged and the present staff must be-
come increasingly involved in these three specialities. If we are
to move in this direction, however, certain conditions have to be
met. l) It is not easy to recruit men of ability but the pressure
is on to increase rapidly, even at the expense of quality and dis-
cipline. 2) Present senior staff members will have to relinquish
much of their present operation to younger inexperienced team mem-
bers. The older men must have time and resources for specialization.
The younger men need the responsibility of decision-making. There
will no doubt be tensions and problems created in the turnover. 3)
The Mission must become more and more engaged in the industrial world,
but to that extent it may find itself in tension with the Church
and its leadership, which as yet has little understanding about
urban- industrial ministry. 4) Laymen's work will continue to be
of importance, but much more initiative must come from the laymen
themselves. The demands on staff are so great that it cannot
always be program maker for the laymen. We hope that the new
structure for a laymen's movement will meet this need. 5) Finan-
cially we will be in real difficulty. An expansion of personnel and
ministry to meet the demands of these three areas will require a
tremendous increase in income. How we are to secure the sums that
will be required, we cannot now even guess; but our present budget
of about $10,000 will have to be doubled or tripled within the next

3^

few years if the leadings we now are receiving are to be obeyed.

After seven years, we now have a deeper appreciation for the
Incarnation, for Jesus of Nazareth who became involved in human
life and society. He preached the Good News, brought sight to the
blind, release to the captives, and freedom to the oppressed. To
accomplish this he fought the politicians and authorities of his
day. To accomplish it he suffered and died. Through the Resur-
rection, however, the Incarnation is continued. The Christ lives,
creates, and fights in our society so that we might all participate
in his Incarnation, so that this world might become his body. Ours
is the ministry of participating in Christ's Incarnation. This
means serious involvement in union and labor relations and urban
problems. Only in these contexts are we able to participate in the
ministry of giving freedom to the oppressed and release to the cap-
tives. In the midst of rapid economic development, Korea is
struggling with basic issues of human value and social structures.
Within these struggles, we who call ourselves Christian must locate
and discipline ourselves so that we can participate in Christ's
continuing Incarnation.

35

rHV

. f-.

ON. .BECOMING' THE BODY OF CHRIST

by Rev, Goorgo E, Ogle

June 1971

%

TABLE OF CONTENTS

Chapter I

TAKING SIDES

1

Chapter II

GRACE THROUGH IMMERSION

24

Chaptor III

CONFUSED PEOFLE OF GOD

69

Chapter IV

THE INVOLVEMENT PROCESS

117

Chaptor V

PARTECIFATION IN THE CITY

142

c^/sr- Of

D (U. o ~ t

UT

( l ctft

INTRODUCTION

Mission in tho modern world is an experimental business. The
radical nature of industrial-urban life has redefined the moaning and
structures of human life. It must no longer be assumed by the church
and Christians that the traditional categories of thor^ght and the
conventional values of life still retain any moaning to modem man.

To say this is to say that the church no longer relates in a mean-
ingful manner to the men and women of today* s society. This is as
true of the Christians as for tho non-Christians. Such an aliena-
tion can be explained in either one of two ways: It can be claimed

that modem man is evil and has degenerated to tho place where he
can no longer receive the word of God. This is a position that a
conservative, revivalistic religion could take. Leaving off the
moral judgment of evil, there are others who come to the same con-
elusion by claiming that man has progressed to the place where the
traditional gods and rituals are no longer needed. They would say
that God is dead to modem culture. But whether one is a conserva-
tive or a God-is-dead theologian, the locus for the church’s disor-
ientation and meaninglessness is society. Society no longer under-
stands or is concerned with religion.

A second possible approach is one that claims that meaningful
dialogue between church and society has become disrupted because tho
church itself has become degenerate. It has allowed itself to ac-
cept its rules and rituals as the only sacred sphere of life and
has delegated the rest to the devil. In thus doing it has isolated

itself from the creative-redemptive power of God which is operative
within nan's modern society.

This book accepts the latter definition as the one which more
accurately describes the present situation of Korea. Thus mission
is seen on one hand as an attempt to liberate Christians from the
self-inflicted bondage of churchism and on the other hand as an
attempt to participate in Christ as he is discovered from within
modern Korean society. The search for liberty and for mission in
Christ has become centered within the dynamic areas of urban-indus-
trial society. The pages of this book relate the story of a search.
Mission is a seeking, a process of experimenting with Christ. The
search never is completed, but the further one proceeds, the deeper
becomes the involvement in the human issues of society. It is within
the depths of Struggle and confrontation for human rights and jus-
tice that we are given a glimpse of the image of Christ. The world
becomes the vehicle through which we, the believers, come to see and
understand the truths of the Gospel.

The content of this book is derived from the experiences of

nine years of close contact and fellowship with industrial and dock

workers. Almost all of the *

storiost the issues and the interprets-

tions that aro found here have their sources in the actual situations

and human relations that exist in their industrial society. * 0on-

tribution to the making of the book is merely putting it down in

writing. The experiences, the hardships and the ideas belong mainly

to the workers and to my fellow colleagues in mission.

Chapter I
TAKING SIDES

One of the most common charges laid against urban-industrial
mission by its critics is that/ "-You take sides. You are not standing
in the middle helping everybody and acting as a mediator. You are
taking sides." This accusation, meant as a criticisnf and attack, we
accept as a correct estimation of our position. Ours is a mission
of taking sides. Our theology is one of side-taking. This posture
is dictated by both the structure of our society and by the Jesus in
whom we believe. This basic orientation of side-taking must be under-
stood by the reader before we go into a substantive discussion of
Christian mission. Therefore this first chapter will attempt to lo-
cate and define our position. Thereafter whether the reader agrees
or disagrees, he will at least be clear as to the direction in which
we are going.

side-taking (1 ) a social necessity

There is a school of economics that claims that a developing
society cannot afford the "luxury" of labor unions. On economic
grounds they claim that the resources with which developing nations
have to work are so limited that the decisions as to how these re-
sources are to be used and distributed must reside in the hands of the
economic planners and the entrepreneurs. Demands of unions and
workers for wage increases, bonuses, better working conditions, etc,
only retard development and obstruct the creative wisdom of the econ-
omists. When, however, development has reached a certain point of

- 2 -

stability, unions and workers will have freer boundaries within which
to operate. Until that time comes, their role is to cooperate with
and follow the lead of the planners and the business men. True, for
a while the workers are called upon to sacrifice, but without sacri-
fice there is no progress.

*

This particular doctrine of developing societies is held by
many scholars, by government officials and is especially loved by
capitalists and employers. It assumes both an innate, far-sighted
wisdom among a few elite who know and control economic laws. It also
assumes a form of natural progress whereby all of society automat-
ically participates in the development of the economic sectors of
society. Thus, when the magic number of years has passed, the unions
and workers will be in a position to freely and naturally carry out
their duties. Neither of these assumptions is exactly based on ir-
refutable experience. The failures, the bad judgments and corruption
of the so-called elite are too universal an observation to need fur-
ther refutation. Employers and planners, though possessing an abso-
lutely necessary ingredient for progress, when left to their own de-
signs, prove as short-sighted and corruptible as any other level of

s ociety .

The assumption that all of society develops automatically
alongside industrial progress also runs counter to observable condi-
tions. Germany under the Nazi regime is a bit extreme, but clarifies
the point nicely. Economic-industrial development exceeded that o

- 3 -

any nation in the world at the tine, yet unions were suppressed,
workers were deprived of freedom and citizens were made obedient to
the will of the "elite," Here there was an inverse relationship be-
tween economic and social development. Communist countries point out

the same type of relationship. Countries of South America illustrate

*

a slightly different situation. There economio and industrial devel-
opment have been absorbed into a prevailing feudal! stic form of so-
cial system. Therefore the benefits accrued from "modernization"
are isolated from the vast majority of the nations' citizens. Other
varieties on this same theme can be provided, but these few are suf-
ficient to show the absence of any built-in system of automatic pro-
gress even when statistical indices seem to indicate that development
is going on.

On the other hand, the progress toward freedom and democracy
that some nations have made seems to have come as a result of the
tensions and revolutions created by the demands of the citizens and
workers of those nations. The years of struggle and fighting of the
English workers resulted in a system that now allows them, through
their own political party, to participate in their nation's govern-
ment. Only the concentrated attacks of labor and socialists over
' long periods of time have given that nation not only a developed
economy but also a society famous for its freedom and social welfare
benefits It is the tension between a free, self-expressing laboring
class and a conservative, even reactionary, capitalistic class that
actually forms the creative nucleus from which social as well as

- 4 -

industrial development becomes a possibility. This can bo called the
main thesis of this book. A developing nation has many tensions, but
the one tension it cannot do without is that critical one created by
the legitimate demands of its poor and working classes for participa-
tion in their society. %

The philosophy which apparently dominates the present scene in
Korea is that of the economists who want to avoid the tensions caused
by the demands of workers’ organizations. It is a philosophy of, “We
will develop the country for you. You just listen to what we tell
you.” This type of philosophy is. of course, common to tho ruling
elite of most developing societies. But unless this elite is con-
fronted with the counter— power of the citizens, some form of autocracy
is unaviodable. In countries where this counter-force and its needed
structures are weak, it becomes necessary to take the side of the poor,
the workers and the common citizens to help create with them the forms
and structures they need to express their own power. Herein lies the
potential for progress and development for everyone. This truth is
valid for all levels of society for it is the concrete tensions of
the local and particular situations where participation and decision-
making by the people must be begun.

Let us look at five different concrete situations. These are
all events common to and basic in an industrial society. They are
also the ground from which democracy and the peoples’ freedom must be
bom. In these five cases we see not only the dominant hold of the
economist's philosophy of development, but are also driven to talce

- 5 -

sides with the workers and people in order to raise up a counter-
force to that which now prevails.

(D

The workers1 right to choose the officers of their own union
is, of course, a basic right of unionism, as vrell as being a funda-
mental channel through which a worker can help determine his life.
Whore a union has been organized, the workers in each section choose
by secret ballot representatives who then meet in a general meeting
to eloct tlio union officers. At loast that is the principle. In
many cases wo find that the company is actually the one doing the
selection of officors. By a word through the department heads and
foremen, tho company's proferonco for union president is made known.
Instead of a free, socrot ballot, tho choice goos to the foreman, or
ono soloctod by the foroman, by voice vote. Or it may bo that the
chosen representatives arc invitod into the factory manager's office
to "talk over” tho question as to who would be tho best president for
tho union.

In theso and a variety of other ways tho company actually
usurps ono of the worker’s basic rights. Tho union structuro con-
tinuos for outitfard show, but it is company controlled and dominated.
This is what is called a company union. What arc the rosults? First
a basic democratic right is denied. The structuro that was intended
as a channel for tho workers to take part in their factory lifo is por-
vortod into an instrument of suppressing tho worker’s opinion. Second,
whoro this basic social right is stymied, thoro is no means whereby

- 6 -

tho demands and power of the industrial population can bo oxprossod
upwards into higher and wider areas of society. Therefore that which
is commonly called democracy has no ground in which to grow. And
thirdly, tho individuals who are so manipulated can only sink into
despair and frustration, Thoy aro classified as second-class citi-

Si

zens as tho serfs woro of old. Their humanity is denied and thus
their potential for creativity and productivity is seriously limited.

For the sake of the individual workers one must take sides.

But also for tho sake of social and oconoinic development one must
take sides against the company which interferes with and dominates
the union in its factory. By thus doing, it performs a disservice
to the development of the nation.

(2)

Before we made the trip to Kang Won Do xre met icith one of the
officers of tho mining company. Ho was an elder of the Methodist
Church. When he learned that the purpose of the visit was to discover
something of the miners' situation and their thinking, his simple re-
tort was, "Savo your time. Those people aren’t concerned about God
or religion. All they care about is money, sox and liquor." Despite
theso discouraging words we went on with the visit anyway, and found
out that what the elder said just about hit the mark, but for reasons
different from the onos ho gave. They were completely pro-occupied
and concerned with money. Sex and liquor consumed a lot of their
wages, but the only available release from the spiritual and physical
fatigues that work in tho mines produces is large quantities of

liquor. The squalor an:! burdens of life destroy the family and so-
cial mores, making a break:! own in sexual standards inevitable.

The houses, if you can call the miserable shacks "houses," line
the stream that flows down the mountain side. Years before, the x^ator

was probably clean, but now it is a foul grey color, and its foul grey

%

odor penetrates tho whole village. The houses, of course, are owned
by someone, but not by tho miners who live in them. Every eight
hours tho rnino expolls several hundred workers and absorbs an equal
number, but in the course of each month a dozen or more of these work-
ers will bo injured, maimed, or killed. A hospital in the area is
populated with young sturdy men who will never get out of bed again
because their backbones have beon brokon. The numbers of injuries
refuses to decline. In some sections it even seems to be increasing.

Wages, of course, increase, but only enough to keep up with
inflation and the cost of living increases. Most of the wealth of
the area is directed to the government and private owners in Sooul.
Much of the nation* s progress depends on the productivity of the
minors of the area, but while tho visible fruits of progess appear in
Seoul and the large cities, tho miners and their communities exper-
ience very little chango.

In this situation one’s humanity requires him to tako sides.

The mine owners and the governmental agencies, of course, work for
tho welfare of tho miners, but nevertheless their primary loyalty
and oriental! on is not toward the workers but towards tho company
and government plans. Tho situation, however, requires tho partici-

- 8 -

nation of the workers in dealing with tho life-determining issues of
safety, water pollution, housing, wagos, and tho onforcomont of labor
laws. Tho whole area of tho miners r contributions to society lies
neglected and ignored because tho prosont systom has no room for such
things .

(3)

lir. Kim worked for almost ton years at the "A " company, which
makes iron rods for construction purposes. He has a family of five
and earns about 15,000 won por month. This is low for a man of Mr.

Kim 1 s skill. Ho is an electrician and operatos a variety of electri-
cal equipment. His company pays low in relation to other companies
in tho area. One day one of the largo motors of the rolling mills
broke down. It was out of operation about an hour. While Mr. Kira
was in the midst of repariing it, another motor in another section
also broke down causing another hour’s dalay. But it too was put back
into operation. The foreman on tho job commented that it was a wonder
that the motors did not stop running altogether, thoy were so old.

Tho foreman filled out his report to the plant manager. The next
day Mr. Kim was called into the manager’s office and told to write
a statement of responsibility for yesterday’s breakdoxm. Three such
reprimands would cost him his job. There was no court of appoals.

He wrote out the statement of guilt. When two weeks had passed, Mr,
Kim thought the incident was over, but two months later when the
company uecidod to raise salaries, he was among several others who
'~"iCl no^ a r"iso. Again ho was called into the manager’s office.

- 9 -

Ho was told that tho plant disciplinary committee had docidod ho
should bo punished for tho motor breakdowns and his wages would bo
dockod tho amount of tho incroaso for three months. The manager
warned him that ho had better in tho future. Mr, Kim exploded, but
tho explosion was insido himself. A word of protest would have cost
him his job. Ho accepted tho manager's warning with a Vord of apol-
ogy and then wont in search of tho foreman. He must have boon the
source of tho trouble, blaming everything on Kim in order to kocp his
noso clean. But hero too was frustration. One punch and Kim would
be out of a job, Without a word to anyone ho re turn od to his job.

One of successful industry's opon socrots is that its most
important single investment is in its workers. This fact is open to
ovoryono, even to tho employers and personnel managers of Korea. Most
of them have probably read of it and hoard it, or seen it in action
in their numerous visits abroad. Yet as in the case of Mr. Kim, time
and time again this basic fact of industrial life is ignored. The
company unilaterally imposes a ‘'solution. " At the same time it hu-
miliatos its employees and curtails the creativity that might reside
in the worker. In Mr. Kim’s caso, how could he thereafter he expected
to work at his best? For almost a year, before ho found another job
and left the company, ho carried within him a doep hate for tho fore-
man, the manager and the company. Hate and fear do not create pro-
ductive workers.

There are ways and means whoroby the Mr. Kims of industry can
be made proud of their work and contribute thoir best to tho company.

: 10 -

Such structures and attitudes can be croatod, But it moans partici-
pation by workers in the decision-making procossos of their plants.

(4)

Disputes between management and labor are rcgulatod by the
Labor Union Law and tho Labor Disputes Adjustment Act. Tho law seems
to bo interested in providing poacoful ways to settle difficult prob-
lems betwoen the employer and employees. It also offers protection
to the worker and union in certain cases where management might act
unfairly. In the Labor Union Law, section four, a wholo series of
unfair labor practices are spelled out. Under this law, if the com-
pany violates tho basic right of unions to independent and free ac-
tion, tho unions can petition for rodross. The Labor Committee upon
receipt of such a petition is then authorized to swiftly investigate
the situation and where necessary to order tho offonder to desist from
his illegal acts.

Tho law must, howevor, bo enforced if it is to have any value.
It happens not infrequently that the dispute-settling machinery doos
not operate. In such cases, of course, it is tho workers who are pe-
titioning for redress who suffer. Not long ago a cortain company
issued an order that six of its workers would bo fired for breaking
company regulations. It just so happened that those vory six men
had been tho leaders in an attempt to organize a union in the company.
The rules sot down by tho Labor Union Law woro all followed, and the
first stops for sotting up the union had beon completed. VJhon the
six leaders wore dismissed from the company, they and the national

- 11 -

union appealed to the government authroities for redress. For a long
timo nothing happened and then the agency in charge lot it bo known
that tho dismissal of tho six workers was not an unfair labor prac-
tice. Hie new union was destroyed, and six men and their families
woro without income. The law and legal structure that wore intonded
to protect tho workers became inoperative and thus an injustice was
permitted .

How can one do anything else but take sides? Hero is a basic
question about tho valuo and meaning of tho law of the land. Laws
and agencies intended to protect the weak become the tools for the
rich and the strong, not by oppressing them, but by ignoring their
rights under the law. Korean labor laws are progressive and express
a concern for human dignity and welfare of all the citizens. But
where in specific cases the laws are forgotten by the enforcement
agencies, tho people must bear the humiliation and suppression of
those who hold no powor in society. To take the side of the poor
and workers is not only right for their protection, but also for the
protection and advancement of the laws of the land.

(5)

A democratic and froo society can take a varioty of forms.

Each nation seems to bo able to create its own. But any society that
would aim at being democratic must have one indi sponsible ingredient:
Tho people must have the dominant say in tho selection of the politi-
cal loadors of their nation. Democracy docs not demand an American,
or French or Gorman or oven Korean typo of national assembly, prosi-

- 12 -

doncy or local government agencies. Any or all of those can bo altered
or take on now fora, and democracy can still live. But if the people
of the nation do not actively choose their own political representa-
tives for each level of society, that nation cannot be callod a demo-
cracy. «

Some would say that the universal right of sufferage is the
guarantee of the people’s participation in politics. The right to
vote is an extremely important matter, but yet unless it is couplod
with an oven more basic right, its efficacy and value is sorely lim-
ited. This is the right to actually choose the candidates themselves.
The right to bote is usually limited to a right to cast a vote for
one or two or more persons who have already been selected by a few
professional politicians. In some cases where one political party
completely dominates all others, the right of the citizens to voto is

,'tr-

reduced to merely rubbers tamping what the politicians havo already
decided. Probably the best example of such a situation is Chicago in
the United States. Thore the Republican Party barely exists. The
Domocrats control everything. And each election time the citizons
troop to the polls to vote for the candidates that the Domocratic
Party tolls thorn to veto for. From the outside the system looks dem-
ocratic, but in fact it is autocratic.

As a. society becomes industrialized, its laboring and urban
populations oxpand. In time these classes of ordinary citizens will
gain a majority of tho population. Even now in some of the citios of
Korea, the laboring peoplo command a majority of thoir cities’ votos.

- 13 -

Yot thoso workers remain practically bereft of political power. The
law forbids thoir unions to enter into politics, and the political
parties ignore them until after they have chosen tho few candidates
that they want the people to accept. Thus tho very citizens who rep-
resent tho majority political power of the cities are reduced to ira-
potoncy. Tho nation’s political leaders are actually chosen by a few
men who control the party machinery.

Here again for the sako of one's nation, for tho sake of one's
pooplo, sides must bo taken. Froedom and democracy are not parcelled
out by politicians or by national assemblies or by presidents. They
are won everyday and every year as tho people constantly seek new ways
and new structures to participate in and help determine tho political
policies and laws under which they live. This is possible only as
they can choose their own leaders both iocally and nationally.

C-ivcn tho historical stage of development at which the nation
now is, and given tho high aspirations of the pooplo for democracy
and progress, it is incumbent upon Christians as citizons and upon
the church as an institution of this society to take sidos. The
five illustrations above are given not as an attack upon society or
a criticism of government, but as a characterization of some of the
most demanding problems of our developing society. Along with figures
that indicate economic development, there must be actual oxporience
of individual citizons having a say in their factory, of operating
without interference from their own unions, and of seeing that the

- 14 -

laws of tho land aro enforced for thoir portoction. And tho oxper-
ionco basic to all is that of actually exorcising a voice in tho sel-
ection of political loaders. It is to find the courage and tho struc-
tures through which these experiences can be realized that Christians
are called upon to tako sides with tho people. *

sity

As citizens of Korea involved in the nation’s development, Chris

7

tians aro called to tako tho side of the poor and tho workers. As thos
who aro under Christ’s call and as those who seek to participate in
his life, wo also are called upon to tako sides.

"From the point of view of the laborer your position that tho
church has to be on the side of the worker, and labor in the shop with
him amy bo right, but from tho point of view of management, it is
wrong. Everyone has his own point of view. Your way is not the only
one. You do it your way. Others do it their way. Why do you have
to feel yours is tho only way? AJTter all wo all have tho same pur-
pose of preaching tho Gospel," These words directed to mo, but in-
tended for our team’s whole approach, wero said not in fraternal love,
but inf rustrated anger over our one-sidedness. Wo contend that a
missioner, or a church, cannot bo in the pay of a company and still
with any integrity address himself or his service to tho workers.

Where a man’s slaary comes from, oven a clergyman, there will his
heart bo, and others will soo him first and foromost as a represen-
tative of the place that pays him. It was in rather hot debate over

side- taking (2 ) a theological necos

- 15 -

tho involvomont and posturo of staff that tho abovo words woro thrown
at mo. Actually those words of my opponent raises two of tho major
issues confronting urban-industrial mission. Tho first issue is
this: Is overyono equally right in whatever posturo he takos? Socond:

Is "proaching tho Gospel" tho one great common purposo that levels
everything else to mere problems of method? «

These two problems are questions of theological orientation.

Tho answers which are given in effect define both the content of the
mossage and tho manner by which that message is expressed. In effect
tho first question is this: Is there any standard by which industrial

missionors should decide their posture or position in society? We
were claiming that one should stand declared on the side of tho poor
and the workers. Our opponents in tho debate say it is all right to
be on that side, or one tho company's side, or even in tho middlo.
Everyone has his different way of going' about it. Right at tho bo-
ginning, however, it must bo understood that this question is not a
mattor c£ individual inclinations or techniques. It is a quostion of
Christology.

Tho Jesus wo soe in the Gospels was a poor man, bom of poor
parents. He probably worked as a carpenter. Ho know fishing and
farming. Asamomber of the lower classes he lived his whole life in
their fellowship. Because of his potential as an agitator of the
massos, and oven as a revolutionist, tho high and mighty of his day,
tho politicians and tho rich, found him to bo a throat and killod him.

- 16 -

Throughout tho whole of h.is life ho lived as a common man of the lowor
class, and though ho had associations with tho rich and tho rulors,
there is no record that he over tried to become anything othor than
an ordinary common man. This Jesus is the standard wo look to. Hg
clearly defines our social position and posture. Indood, it can bo
said that tho incarnation of God took place on this common everyday
level of society, and that the incarnation is even in our own day
fulfilling and realizing itself amongst the poor and the sufforing
of our world. Therefore our posture must be in solidarity with
Christ’s incarnation taking place even today on tho docks and in the
workshops of Korea. None of our staff is poor as Jesus was poor, but
wo tako as one of our disciplines to becomo a worker, to live and be
among and with them. This is an entirely different attitude from
someone who would attempt to serve or preach to the worker or to the
poor as though they were the "unfortunates" of society. Jesus' life
is clear on this score. He did not move about on earth as a philan-
thropist or a high-positioned person trying to gather morit by serving
tho poor. Ho was poor.

Recent history teaches us a similar lesson. Tho scourge of the
church has boon two concepts: "class consciousness" and "religion is
tho opiate of tho poople." Whon religion plays at boing Christian
by sorving or preaching to the poor while at the same time maintaining
its high and lofty security among tho rich and employers of society,
it bocomos a deception to the people. But this decoption does not
go undiscovered, and the common class mentality of pooplo sees through

it and rejects it. Korean workers have a sharp sense of class posi-
tion. A clergyman in the employ of tho company may havo all the sin-
oority and good intentions of a saint, but ho is soon first and last

as tho representative of the company. Ho is a company man trying to

%

uso religion for tho company* s benefit. The rathor sophisticated
mental manipulations that allow tho more highly educated to build up
images of religion as something good for the workers become nonsense
when confronted with tho mundane question of "who pays tho guy?" One
can not serve two masters. A docision must bo made. It is impossible
in the tense, sensitive relations between Korean employers and em-
ployees to stand on tho employer’s sido and try to preach Christ to
tho workers. Both scripture and history teach us that there is indeed
an acceptable posture: tho posturo of participating in tho incarnation
through standing with tho workers, the poor, the common men of society.

It would not, however, be correct to conclude that Christ is
only for tho poor and not the rich, only for the laborer and not the
manager. Jesus was also for tho Phariseos, tho rich and tho powerful
of his day. He did not hato them nor ignore them. Noithor did he
join them. He was from birth and intont one of tho common poor.

His truth and gospel was as truo for tho rich as it was for tho poor.
Bocause Josus lived and died as one of societies rejects, ho has
brought hopo and salvation to millions of his fcllowraen. Because
Jesus livod and spoke not only in love but also in conflict with tho
poworful, they participated in Christ’s hopq and they camo under a
more severe standard of judgment. It is for their salvation that

- 18 -

Christ directs his sharpest words and oven condemnations against
thorn. Tho prosoncc of tho Christ among tho poor givos tho strong a
nocossary witness to humility and humanity. It is Christ's barbs
that guide tho powerful into understanding the nocessity to ostablish
justice, for justice is as nocossary for tho salvation of the rich
as it is for tho salvation of the poor. In our day Christ is on tho
same side, working for the redemption of the rich.

It is frequently stated that wo in tho Mission to Labor and
Industry are one-sided and narrow. Wo should, it is said, give moro
cooperation to tho owners and management. But such arguments completely
misinterpret our posture. Wo are not anti-management. In Christ you
arc not anti-anyone. You aro pro-evoryone. But in ordor to be for
tho managers, wo must, as it wore, stand against thorn as regards to
thoir inordinato power vis-a-vis tho employee. In ordor to check and
oven clarify the issues of human and corporate sin, it is nocossary
that the witness of Christ among his poor brothron bo given. It is
a posture of "being against" for tho purpose of redemption. Our re-
lationships with management has been and remains on a very good basis.
More than onco wc have stood with unions in disputes with their com-
panies . This does not make us onomies. Bocauso our relationships
are channeled through tho unions and workers thoro is tho potential
for some croativity of response and direction. Thoro aro times and
issues over which wo may be in hot contention with a company, but it
is as much for thorn as for the worker.

Ono groat fiold that sorely noods to bo mot is a mission to

- 19 -

\

and among; ompl overs and managers. They too onduro much suffering and
faco a formidable battery of porplexing problems. Both as individuals
and as corporate leaders they too could uso Christ’s hope and vision.
Nevertheless one who would bo involved in such a mission would not bo
in the posture of just another mombor of tho same class*. His would
bo tho posture of tho man Josus, and in matters of human rotations
the missionor would roprosont tho poor, not tho rich.

It is said that everyono has his own way of going at things.
Thoroforo those involvod in industrial mission should rocognizo any
approach as logitimato. Such statomonts ignoro tho historical and
social Jesus. Thoy attempt to mako Josus into some general principle
of lovo and poace that makes him easy for ovoryone. Bit Christ is
not a principle. Ho is a poor man. To uso his name in preaching to
tho poor while standing in tho class of. the rich is indood a grotesque
manipulation*

Having answerod the first question as I have, the answer to
tho second question as to whothor "the preaching of tho Gospol" is
tho one, all-inclusive common purpose, is obviously, '^o. " Is
ovoryono.who is engaged in what is called urban-industrial mission
joined together in ono great fraternity of proaching tho gospol? Ob-
viously not. The moaning and intent of that phrase, "preaching the
gospel" will vary according to theological and sociological orienta-
tion of tho missi oners. For many, "proaching tho gospol" can be do-
finod as serving tho poor and building up tho church. Tho former is

- 20 -

philanthropy and the latter an exercise in adding and substracting
numbers. The assumption is that though the church may bo a little
short of technique and method, it is still basically sound and holy.

It is also assumed that tho church contains Christ and His mossage.

%

Tho only problem lios in getting that mossago to the world so that
they will accept our church and our Christ. Tho preached gospel
therefore maintains tho institutional church and its members as the
containers of Christ's redemption. Individually and corporately the
world of industry and men finds the answer to their problems by join-
ing in with tho churchmen. Some men of this persuasion are activo in
"going out to tho world," believing that by changing tochniquo the
gulf between the church and men can be overcome. Whether one "goes
out" or "stays in" is, of course, not the issue. The issue is: whero
do you locate Christ and tho Church? Tho Christ wo soo in scripture
lives and dies among tho weak of society as one of them. The church,
in as far as it is his body, participates in this same life. A denom-
ination or local organization of Christians are not by some mysterious
automated process transformed into Christ’s body. To tho extent that
tho organization called "Methodist" or "Prosbytorian" actually parti-
cipates in tho world and in tho sufferings of society’s poor can it
be said to bo acting as Christ’s body. Tho organizations called by
tho various denominational names have no inherent, immutable right to
identify themselves as Christ's body. Much of the reality and force
of Christ's life and teachings has been roduced to formalities and
formulas. Thoro is nothing inevitably blessod in rociting prayers or

performing the same ritual wo ok after wook. And the:© is nothing otor-
nally blossod about tho repetition of phrases, or of acts of charity.
Tho Gospel and tho Christ must bo rediscovered in each ago and gener-
ation . For us today when the ages are merged into one rapid procoss

|

of change, it means perpetual pilgrimago. The plight of Christianity

k

is that it still clings to its "Christ” of fifty years ago, and has
not yot heard of the Christ of today. It has become static whereas
Christ is constantly in motion. "Preaching the gospel" bocomos an
expression in frustration and frequently a slightly anachronistic
expression of class interest.

"Preaching of tho gospel," moreover, should in tho first place
not be preaching at all. It is discovery, experimentation, and in-
volvemont. The Gospel may not change, but the reality and vitality
of it is revealed over and over again in tho world where Christ lives
and suffers. Tho main concom of those' Who would "preach the gospel"
is to discovor and participate in Christ. It is in this participating
search that the concepts of social justice and individual salvation
bogin to take on moaning and urgency. It is among the out-manned and
over-poworod peoples of tho poor and working classos that the search
is carried on, but carried on not as an academic research projoct but
in solidarity with them .as they seek to achiovo a greater level of re-
spect for thomsolves. Tho search for Christ takes placo within a
labor dispute whore tho workers attempt to express their own humanity
through participating in tho decisions that dotormino thoir lives.

It takos placo in a movement to bring somo dogroo of political rights

- 22 -

to a nation* s populaco. In a word, it is within tho search for jus-
tice, and tho efforts to establish it in society that Christ is found.
"Proaching the Gospel" by an isolated church or by a company-paid
chaplain is really void of contont, bocauso it is not willing to in-
volve itsolf in tho issuos of social justice wheroin Christ is acting.

Tho same conclusion is drawn as regards to indiividual salva-
tion. There are forces that would tond to ignoro or oven dony tho
individual’s oxporionco of salvation, but on tho othor hand thoro is
nothing in so-called modom society or modom man which absolutoly
eliminates a man from having a personal oxporionce of relationship
with Christ. Modom man can and does moot Christ in his everyday
life. But tho oxporionco tends to bo channeled not through an insido-
tho-church revival experience, but through an in-tho-world oxporionce
of seeking what is truo and just in torms of concroto life. Tho

'■v

Christian message is not "repent and come to church, " but rather "face

*xX

up to yoursolf, take your responsible and croativo rolo in your shop,

X \ ' r

your union, your community. " It is within tho tension and conflict

/Vs*- *

of so participating that Christ and his moaning will be found, /it
tho samo timo that tho officors of a certain union were negotiating
with tho company for a wage incroaso, they were taldng money from tho
company and spending it on wino and women. Tho results would have
boon incvitablo, oxcopt for tho word spokon by an industrial mission
staff mcrabor. Tho mossago was simplo. "Hox-j easily you soil your
comradosl You are not fit to lead a union, lot alone nogotiato wages
for tho mon in tho shop. Who will ever trust you?" .And tho mossago

- 23 -

was offoctivo. But it could bo used as a norms of grace only because
the speaker had workod hard, long years along with thera in all kinds
of problems and situations.

This is the difference! Christ is interpreted and witnessed

ft

from within tho concroto events of life. Thero is no oasy outside
method. Even the word ’’Christ" takes form and moaning as it is used
within to designate tho power and victory of suffering for tho right.
Christ is soen and recognized as tho on© who calls for porsonal oon-'
fession of wrongs committed on others for tho sa.ko of own's own
grood. And he is known as hope and vision that can renew a man's
life. But it must frankly bo said that not many bccomo interested in
going to church. Tho big obstacle is tho church itself, not tho men,
nor Christ. Tho church is too far disoriented from tho creative
forcos of society. Its words, its -services, its structures are too
disconnected from men. Despite the incarnation, the denominations
maintain their isolated state and thereby becomo an almost insignifi-
cant channel for man's redemption.

Is "preaching tho Gospol" tho all embracing, uniting factor of
those of us who call ourselves Christians? Obviously not. Tho very
interpretation of tho term varies according to how and whoro you lo-
cate Christ. If you can reduce him to some kind of a principle of
swootnoss and goodwill, then anything goes. If, however, you see him
as a man, as tho poor man of common origin through whom God's incar-
nation onterod history thon you are committed to stand on that sido

with him.

Chaptfcr II
GRACE THROUGH EMERSION

In chapter one, the directions and orientation of mission woro
sot. From horo on wo will go into spocific experiments in mission as
men and women seek a now understanding and vision of Christ in our

modom world. This chaptor doals with one of the most basic of ox-

%

perimonts: the experiment that takes a clergyman out of his church
pulpit and into a factory production lino. It is an experiment in
mission that would make a daily laborer out of a proacher. The ini-
tial work in this typo of mission was pionoored by tho workor-priosts
of France.

During tho Second World War, in order to incroaso production
for its war efforts, Germany forced Fronch workors to go to Germany
to labor in their munitions factories. Among tho French workers a
fow Catholic priests hid themselvos. They wont as workors, not as
priests. Ei an heroic mood tho priests thought that they could con-
tinue administering tho sacraments and carry out their pastoral duties
while at tho same time working in tho shops. Tho Germans discovered
ono or two of them, and they woro exocuted. But more than Gorman per-
secution, the attitude of tho Fronch workors themselves dofoatod tho
priests* intentions. For tho first time in their lives tho priosts
came to realize that French workors hold little or no respect for
either the church or the priosts. They wore considered as class ene-
mies and oppressors of tho workors.

After tho war, tho priosts who had gone through this war ex-
perience docidod upon their return to Franco not to rotum to tho

- 25 -

pastorate but to take on thcmsolvos tho discipline of factory labor
as their style of mission. They became known as worker-priests. With
in six or seven years an order of eighty-five priests was established.
All of them worked in factories around Paris, They workod at the
same jobs as any other employee, i Many of them became involved in
union activities, which at this time woro very explosive. Communists

f

controlled the allegiance of the majority of tho workers. And in the
battlo between the workers and capitalists of France the Communist
Party frequently took the lead. Demonstrations and strikes were com-
mon. Tho priosts, while not being communists themselves, judged that
the communist unions were the most effective protectors of tho workors
rights. So on several occasions tho worker-priosts ended up cooper-
ating with and fighting alongside tho communists both in strike sit-
uations and in anti- government demonstrations.

In 1953 the Pope banned the order of worker-priests. Appar-
ently tuo factors woro determinative: first, it was considered that

the x\rorkcr-pricsts woro too lax in their communal life x^th other
priests and too apt to disagroo x-Jith and disobey tho orders of their
superiors. They we re in danger of violating their holy stations.

From the worker-priests 1 s point of view it was their holy calling
which required them to go into tho factories. Christ was scon a poor
man and a worker. His incarnation was taking place within the soci-
ety of tho poor and therforo thoso who wero called to bo priosts
should al s o be among the world’s poor and oppressed. Secondly, pol-
itical pressure apparently x^as put on the Pope. Tho capitalists and

- 26 -

tho political leaders whom the worker-priests were opposing had con-
siderable influence in church circles. Those circles raised up a cry
for the dissolution of the order.

Thus, social and ecclesiastical forces combined to defeat the
worker-priest movement. The conventional church, its system and its
support for reactionary society woro preserved. But the challenge
and creativity of Christ were once more avoided.

Tho worker-priest experience has much to say to the church in
Korea. First wo who have for so long a time defined our calling in
terns of church and its operations must come to grips with the priests'
claim that Christ and his calling arc discovered in the ordinary world
of man's labor and strivings. Holiness is not hid behind church
walls, but is created in the market place. Second, there must no
longer be a compartmontalization of religion from the rest of life.
r.s the priests demonstrated, economic and political life are reli-
gious mattery and religion is inextricably involved in the market
place of life. Within the dimensions of society and its crises arc
the clues for man's salvation and meaning discovered. Religious
vocabulary and even religious acts may not carry roligious meaning
at all. For modern man the religious cannot bo separate. The reli-
gious experience and meaning have become integrated into his social,
economic and political life. Thirdly, a just and democratic society
is created only through conflict a.nd tensions. The French workers
battled for their rights and for freedom in their society. The Ko-
rean society is encrusted with centuries of aristocratic authori-

- 27 -

tarianism. If this pattern is ever to be broken and a froc, demo-
cratic society constructed, those who call on tho namo of Christ must
join with the workers and poor of tho society to give battle with the

inherited structures and habits. Tho alternative is dospotism.

%

Tho influence of tho worker-priost has been groat, but in tho
under-developed nations there has not yet grown up a generation of
Christians with the radical concern and physical courage to attompt
the experiment in their own countries. In tho experiments carried
out in tho Inchun Mission all staff members arc required to do at
least one year of hard labor in a factory. One year is not noarly
enough, but frankly tho work is so hard our staff members have not
been able to porsevero more than that period of time. Inadequate
though it is, tills experience at labor has bocomo tho basis for all
the succeeding experiments that have bceft attempted. Without the
grounding experience of labor, very little of significance could be
accomplished.

i ^ '

The most important purposo of the laboring experience is to

v i

1 • f( -

convert tho now mis si oner away from pre-occupation with his own im-
portance. An ordainod man especially is 'Wrapped up in himself to an
unhealthy degree. He scos himself as the bearer of Christ, indeed,
as the sign of tho incarnation. "Even as Christ cario into the world
of sinners, so I go into the world of industry, "is the initial at-
titude. So once ho gets in there he, boing Christ, as it wero, must
be tho guido and light to others. Ho has to work harder than anyono.
He must have answors. He must speak tho truth to the poor bonightod

- 28 -

working class. One young man of this particular persuasion worked
two months beforo ho sprained his back trying to outwork his con-
rados. In such a brief time the self-appointed "incamato ono" was
Trashed up. With each of the new staff the experience has been the
sarno. The first threo or four months arc spent in physical fatigue
and spiritual anguish as to "how can I be an example to these guys?

How can I witness or lead thoso men to Christ?" After this initial
phase one of three things happens: they quit work, or they quit
thinking or thyo become converted. This latter, of course, is tho
whole intont of tho work experience. The conversion is basically this:
wo are not the incarnate ono, but rather Ho is to be found in and
among tho workers and management of industry. Wo are not the chan-
nels of Graco, but rather those who receive Grace. The missioner in
the first place is not tho proacher of the gospel, but the one to
whom the Gospel is preached by his comrades in the shop. In other
words Christ is located not in me but in the common day laborer and
his work place. This is a radical conversion, for it gives God, His
church and salvation an idontity quite different from that which has
always been familiar to him. Yet if this conversion experience docs
not take place, it is questionable whether the new staff member can
be of any valuo to labor industrial mission.

The second purpose behind hard physical labor is involvement
in the personal, human rolations of industrial men. The church soci-
ety tends to bo genteel with strong influence coming from the women.

One pastor confessed that in a week's time ho spent no more than

- 29 -

throo or four hours with men . /J.1 his othor hours wore spont in the

company of women. Partly it is because of the aura that has grown
up that tho church and preacher arc holy and thus arc nevor to be
involved in the Xvrorld’s passions, and partly it is duo to tho femi-
nine influence, but Christians and thoir clergymen have, adaptod a
posture of detachmont as regards to the world's problems. Conflict
situations arc to bo avoided or smoothed over as easily as possible.

The result is a clergy and laity divorced and hid away from the real
life of the people. Tho lives of the Christians and non-Christians
arc formed and determined by forcos that aro deprived of Christian
influence, becauso tho Christians foci they havo to stay clear of such
entanglements. Men who would bo missioners in a modem urban-industrial
society noed just tho opposito qualifications. They need to feel at
home in tense, conflict situations, for it seems that' only within ten-
sion and struggle can justice and human dignity be created. Thus a
mis si oner is required to work at hard labor. Within tho context of
tho primary group relationships between workers, botwoon workers and
employers, workors and community, and between xrorkers and government,
can the mis si oner bogin to got a clue as to what is going on in his
society. Concurrently ho comes to understand the channels within
which ho must operate and through which he must roceive tho leadings
of Christ. It is true that urban-industrial society is an organized,
structured socioty, but it consists also of persons who live within
these structures and who manipulato them. One must know tho organi-
zation side, but at tho same time he must be keenly awaro of tho

A

>>• n
aa,

- 30 -

crucial importance of human relationships . The missioncr is in the
shop to discover and, to the degroo possible, bocomo involved in hu-
man relations with the workers a^t work and play, in the shop and in
their homos. Often those are extromely tense human relations where
conflict is sharp. The r.iissioner through direct cxporienco has tho
opportunity of learning how to handlo himself and function in tho midst
of strain and struggle.

The third purposo bohind the missioncr* s requirod labor is so
that he can get an inside picture of tho workers’ side of labor-manage-
ment relations. In a rapidly developing economy, labor-management
relations are important not only because of the economic implications,
but also becauso of the social dementi ons. To sorno degree labor-
management relations both reflect and create a wider social context
of class relationships, tho relationship of the haves and have-nots,
tho rich and poor, tho elite and tho common man. Furthermore, this
vital relationship between the worker and his employer is almost al-
ways soon from the viewpoint of tho company or of the government pol-
icy or of the five-year economic plan, and seldom considered from tho
side of the workors themselves. The intent of our mission is to under-
stand tho worker’s posture and to cooperate with him in increasing
his influence in this relationship. Direct, continuing labor is the
most accurate and perhaps tho only way by which this can be done.

One year at factory labor is probably too brief a time. For
men oriented around tho institutional church and "genteel" lifo, as
most clergy arc. in one year tho total conversion of outlook that is

- 31 -

required can hardly be accompli 'shod. Even aftor a year, the staff
missioner may still bo basically church-oriented both in thought and
program. Actually the seriousness of the situation roquires a radical
pries t-Ttforkor movement, but neither our society nor church aro pro-
ducing wayout radicals. Even tho rather innocuous requirement of a
year's labor is frequently opposed as a wasto of timo. In the fol-
lowing cases the missi oners write of their experience at work in the
shop. The earlier men seemed to grapple more with tho question of
Church and workers* There is a considerable amount of ordinary
church thought and program. In tho last two casos tho missioners
seem to center more on shop organization and human relations than
did tho first couple of mon. It has boen tho experiences of those
people that provided the posture from which wo can now verbalize our
objectives for tho discipline of labor.

- 32 ~

Missioncr 1

I havo new been in tho mill for six yoars. From this oxpor-
inoce I have come to sco tho church in a new light. Tho in ton t of
this paper is to discuss the relation of tho church with industrial
workers and suggest some possible new directions for the church.

I. Church and Worker

Tho first statement to be mado is an obvious truism: there is
a tremendous gap between the church and industrial workers. The church
goes about its business and tho worker does tho same. Iho two seem
seldom to overlap. Is industrialization accelerates, the working-
class increases, but the church evidences no special interest in them
nor in the whole crucial area of industry. Correspondingly, of course,
the workers find little to intorost them in the church. Indeed, the
image and influence of tho church may be quite negativo. Factional
fights in the church, corruption among church leaders, revival meet-
ings that go insane, and black-suited pastors, Bible in hand, followed
by a train of women, create the pciture of tho church for many work-
ers. It is far from an onviable image. This is extremely unfortu-
nato, for now is the time that the church should be ministering to
tho workers who arc suffering indignities and injustices. Tho re-
sponsibility for this negative influence cannot bo passed of as a sign
of the workers' sin and degradation. They, of course, make little
effort to find out about tho church, but that is to bo expected. The
responsibility for this situation must rest mainly on the church it-

- 33 -

self. Tho church’s failure centers around four areas:

i\. Traditional Evangelism

Factory lifo is not traditional society. Every five days
tho workers have to change thoir hours of work, their hours of sleep
and pattern of family lifo. In tho shop they are submerged^ in an en-
vironment of machines, of unremitting tensions, insecurity, and phys-
ical dangers. By contrast the church is a society that meets ono day

i

in seven in a reverent and quiet atmosphere. Dospite this great di-
vergence of nature, the church's only approach has been to get people
to attend church. C£ ten men in our section who havo had some relation-
ship with tho church, only one of them continues to attend. The rea-
sons given for dropping out are lack of time and moaning. The one
man who cintinues to go to church used to be, fcofore his conversion,
a noisty, hard-drinking man who got along with everyone. Now he has
changed completely. He has become a sobor, isolated, self-righteous
man who gets along with no one. Hie church in its narrow, ascetic
manner creates narrow isolated individuals. Ihoso churchmen in thoir
turn create an image of Christianity that is not in the least appeal-
ing to an outsider.

Bo Smoking and Drinking

The church's prohibition against drinking is a particular-
ly clear example of tho contradictions betweon the church and worker.
Smoking and drinking aro an integral part of every facet of the work-
er's lifo. In times of joy or sorrow, vxj.no is tho central ritual.

When ono is tired or when one is mooting with friends, it is wine

~ 3^ -

that sots tho stago for rGi.aTat3.on and fun. One's virility is meas-
ured by the amount ho is able to consume. Wine also can bo the instru-
ment of reconciliation. One of the men in our gang got into a fight
with a fellow from another section, and beat him rather severely.

The injured man was going to sue. This could bring considerable hard-
ship to both of tho men, but the plaintiff had been humiliated and
would have revenge. The foreman of his group came to talk it over
with me. I was the foreman of the defendant's gang. At his suggos-
tlcn I invitee! the two men to have a drink with mo. When they first
saw each other, they were ready to go at it again, but wo prevailed
on them to sit down. After a few drinks and a bit of persuasion,
they both confessed they had been wrong in the situation. Wo shook
hands all around. The two men were reconciled. Wine, of course, can
be a source of trouble and corruption, but it can also be the means
of grace. The church, however, refuses to recognise it as anything
but evil, and thus demands complete abstinence.

G . Logalism

The men in the shop have a great misunderstanding about
faith. It is equated with church-going. Many are the ex-churchmen
who have dropped out of the church because of this confusion. Sun-
day church attendance is so engrained as tho fact of faith, that to
miss a Sunday is a cause of guilt. A factory worker finds that he
must be on tho job about two Sundays a month. This for a Christian
croates as intolerable guilt complex. Ho foels he is betraying his
faith. Many foel that the only way to honestly solvo the dilemma is

to drop out of church. "Since I can’t go to church, it's more honest
just not to believe in Josus," is a remark mado frequently.

A second confusion identifies faith as refraining from wine

)

and liquor. Piero too, unloss the worker completely withdraws from

%

the factory and his fellow workers, ho cannot avoid situations whero
taking a drink is required. In many cases, of course, the pressures
are for "just one more." To refuse in some cases such as weddings
or funerals is a grave discourtesy, and &n all cases it shuts the
churchman out from the communion of his brothren. Yet to drink brings
guilt. Often this guilt is also escaped by tho simple expodient of
not going to church.

A third form of confusion is that which equates faith and
detachment from worldly problems. "The world is going to hell, but
if I retain my purity.- I can bo savod," is'tho attitudo of many
church poople. It is, of courso, a negative and destructive attitude.
In talking x-rith five Christian men ono evening, four of them agreed
that there was no need to preach tho gospel in the factory. The men
and tho factory were so evil that preaching would be of no avail.

Only tho last days can take caro of things. This kind of thinking
moroly isolatos tho churchmen and gives a misleading picture of what
Christian faith is about.

On the other hand ono cannot dony tho existcnco of a dograding
corruption. Thcro is almost ono hundrod percent agreement that one
should take all he can get rogardloss of the means. Bribery or em-
boszlomont, or kickbacks are woll understood and even approved. Bi©

whole pull of society sco>" he ho toward dishonesty and graft. I
havo folt this potent lal for corruption in my heart. Thoro aro, of
course, those who maintain an integrity, but their environment is
always for expediency and self » seeing. Against this environment
most men just havo no defense.

%

Part of the responsibility for this condition must rest on the
shoulders of the church. In its legalistic, narrow asceticism it has
contented itself with critd cizing and condemning society, but has not
lifted a finger to be of assistance. During the first year I was
in the factory I tried all the churchly methods of witness. I led
people to church. I helped organize a Christian Workers’ Fellowship
and carried on group activities. But these all left a better taste
in my mouth. The church, and wo "Christians" aro too satisfied with
our solf-imputod righteousness and salvation to evon be aware of our
bankruptcy- We aro always p re-occupied with "methods 11 of getting
people into the church, and we pay no attention to the dark emptiness
that tho church has become. Where can wo go? Whst demanded of
us? lot me share a couple of ideas with
A. Hopontenco

If wo are to escape the inertia that is now immobilizing us,
wo must deeply senso the need for repentance. We deceive ourselves
into thinking that we are the selected few called by God and thus
are self-sufficient, lee-'-ins- the world ot its own sin and destruction.
As long as wo do not see this attitude as our sin and bogin to boar
our responsibility, then all is lost, nothing can bo done. Many aro

*•7 „

those who havo become dice *":»■ aged and cast down because of the church
and Christians. There shc'ild be hope and truth, but instead there
is negation and questionable moral demands. How great is our neod
for repentance i Tho sweat and tears I shod as a daily laborer, I in-
terpret as part of tho price of my repentance. X have seom'too many
men disillusioned by Christians. At times I feel that it would bo
hotter if there were no church. Our attitude must be of those who
urgently seek release from sin. There can be no witnoss without rad-
ical repentance.

B. Faith is Life

Much of what is at present called the life of faith is a com-
bination of legalism and Shamanistic revivalism. As I have come to
soo things, howovor, faith must have its center and its roots in life.
Tho church must opt for life, not death. The will and power of a
witness must proceed from the power of life. Tho church's stand on
liquor and the Sabbath must have a harmony with tho flow of life. Life
lived honestly and faithfully is faith. Traditional fiath attempts
to force life into tho mold of tho church. It demands that life bo
lived by the "law." And it claims abstinonco and asceticism as life's
chief virtues. But this is a violation of faith. One's faith is not
to be judged as to its level or degree by such questions as, "Do you
keop certain rules?" or, "Do you parti cipato in tho church's program?"
The only standard is how honestly and faithfully you live in relation
to your follow mem. Many a man in attempting to maintain some into-

I

grity to lifo has come close the Kingdom of God. Tho church cannot
claim tho so . however because it is proaching a different gospel. A
Christian fiath rooted in and nurturing lifo would find sympathy and
support from many cf its p??esent critics. Lifo is Faith. Living a
trustworthy lifo is the witness to faith. Qno oi the most important
tilings that I have learned is that I as a Christian have no influence
to exert or exhortation to make to my fellow workers. My first call
is to become trusted, to live in a way that ray brothers can believe
in me and X in them. Xs this not the substance of tho gospel? Here
is the call to life-time commitment.

29 ~

Missionor 2

, •;

Tho factory where I worked employs about 1,200 workers, k
variety of wood products are produced, but plywood is by far the most
imprtant. Logs are importod from the Philippines and about $30,000,000
worth of finished product is exported to tho United Statesman! Europe.
For the last yoar and a half I worked as an unskilled laboror helping

to turn out plywood. Tho logs woro floated to the wharf when the tide

was high. A crane set them up onto 'the land. From there wo carried
them to the cutting machines. When the wood had been cut, wo then

took it ovor to the drier. Wo also answered calls all over tho shop

when some special kind of heavy labor was involved. I was transferred
after a year to the inspection department. Boforo a piece of ply-
wood leaves tho factory it is inspected for defects by a battery of
young girls. Our job was to carry tho wood to the storage area where
it was stacked in large piles.

I joined the Mission to Labor and Industry without having had
any spoical preparation for it, but perhaps that is as it should be.
Theology and training must come from experience. For tho first six
months it was all I could do just to keep up with tho other men at
work. During this time, through direct experience and aching mus-
cles I discovered a lot about the problems of the factory and the
lives of my fellow workers. After six months, however, I began to
search for more of a Christian ministry.

The Christians in tho shop wro a rather retiring group. They
do not mix well with the other workers, and it is very rare that they

- 40 -

take the load in sr.y of the probloras or activities of tho shop. They
tend to stick to themselves. This rolo of isolation witnesses to the
urgent need for renewal among tho laity. In an attempt to stimulate

the Christians toward greater involvement, I initiated over a period

«

of a year several typos of work.

The first stop was to organize the Christian laymen into a
Workers’ Fellowship. Hie first meeting was hold on November 28,

1962. There were about sixty Christian men in the shop. At tho be-
ginning wo averaged twenty members in attendance. Discussion of com-
mon problems followed by a cup of tea and free talking was to be the
program. Tho first few times we mot in our homes, but later switched
to a church. There did develop, I believe, soem understanding about
a Christian’s responsibility in talcing part in the factory life, but
a counter influence was also felt. Hie meetings seemed to drift into
a sermon-prayer routine, and the more fundamentalist brethren maintained
that our only responsibility was to preach the gospel and sot an ex-
ample. There was a slight move towards Christians visiting each
other at home. Gradually, however, tho meetings began to drop away.

The initial enthusiasm began to fade. After a few months only a few
men retained any interest, and the meetings were discontinued.

In a second attempt to get tho Christians thinking, I began
to writo a short article about some topic or issue that was current
in the factory. Each Saturday I ha wo/ it to tho men and had them pass
it on to others. I am not sure of the value of this approach, but
I continued it up until I loft tho company.

- ':i -

The Christian Churches do not understand the working classes.
Neither do they know how meet their needs and demands. Present
day society is not centered around religion and therefore church atten-
dance time must play second plaoe to work time. Even if one wants to

I .

go to church, it is not easy to make the times fit, and those who do

*

manage to go frequently are disappointed with what they find. In
order to holp fill the gap we experimented with a house church. One
of tho mon who lived near the factory agreed to uso his house for tho
meetings. Later on, two othor homos wore volunteered and we rotated
tho mooting place. The intent x^as to mainly concentrate on those
mon who had a hard time fitting into the church* s worship schedule.

Wo hopod to interest tho enuren a rep outs and others who showed an
interest in Christianity. Tho mootings wore set according to tho
workers' shift. They wero one hour in length and centered on worship
and discussion of mutual problems. Like the othor mootings tho house
church worked for a while and then gradually burned out.

Most of my follow workers are, of course, non-Christians. At
first I thought it was my duty to try to witness to everyone I worked
with. Tho response was not only cold, I soon sonsod that I was shut-
tled off into the isolated Christian category. There was no real
human relationship dovoloping botween us. I changod ry way of oper-
ation. "Work together from tho same point of viow. Participate in
tho worker's life." As I began to defrost, tho relationships with
tho othor workers warmed up. After work I bogan to hang around with
thorn and oven to drop into their homos. Thoro is no froo time for

talking over thing?* *r. ere .'-hep. It is at homo whore tho insecurity
and even despair c-f the worker is discovered. Tho worry and suffering
over children and keeping life together stifles any daily joy or hap-
piness that may come. Throe of my buddies wore actually contemplating
suicide.

One conclusion I have come to is that unless there is effec-
tive labor organization, improved working conditions or increased pro-
duction cannot bo expected-. It might even bo said that unless there
is a viable labor union, a Mission to Labor and Industry like ours
can hope to accomplish very little, Tho individual workers aro too
easily manipulated and in themsolvos aro too insecure to do anything.
Only a corporate approach had any possibility. If our Mission, or
any other organization B hopes to aid in tho establishment of justice
and human dignity in an industrial society, it will of necessity have
to work through and in cooperation with the workers : own organization.
Otherwise all that could be created would be a typo of outside pater-
nalism.

Problems and Dire a tiers for Industrial Mission

From my experience as a daily laborer who worked undor the same
conditions as other workers, sovoral problem areas fo;.cod themselves
on my attention. Perhaps it is in confrontation with those areas
that labor-indusliral mission will find its directions.

1. Industrial society has as its main goal tho incrcnoo of
production and profits. Tho worker is a tool of production used by
tho employer. Pi on a Christian point of view this relationship be-

- 43 -

comes a throat to the human spirit. The worker's humanity and religious
nature are ignored. It is tho employer’s concept of tho worker as a
tool among tools that reduces him to the level of a machine. From
the Christian perspective man3s primary care is his human spirit. To
industry tho central factor is human labor as used by capital. In tho
tension between these two, the probloms of preaching tho gospel be-
come extremely complicated. Tho demand is put upon us as tho church
is for a fundamental reforming of our mental, financial and organi-
ational structures. It also calls for a now kind of dedication where-
by wo seek to learn and fulfill God's will as it is revealing itself

within industrial society. Perhaps tho opposing goals of industry

/

and humanity may have a harmony in Christ.

2. As the employer seeks to maximize his profits, tho employoo
sooks to maximizo his wagos. Valuos such as personal development or
individual otfcics do not receive any priority in this struggle. Tho
standards that operate in tho shop are who is tho stronger? What
are tho needed skills? Who has tho higher wage? What are tho work
rulos?, otc. Within the character of this society tho internal au-
thority or discipline of religion finds no groat demand. Rathor than
making religious valuos authentic, tho factory life sooms to rob re-
ligion of significance. One of tho big probloms wo moot in tho shop
is that of communication. The difference betweon our value systems
or concopts of life is so great that it is almost impossible for us
Christians, especially us clergy, to have any meaningful conversation
with industrialized men. Resort to tho ethics of Josus or tho moral

teachings of scripture has r\: particular usefulness sir.co this soci«*
ety doos not accept 'choir authority. Much of tho workers’ conversa-
tion consists of cursing out somoono elso or tolling jokes about sox.

I do not sco this as evil. Rather it is their everyday language. To

*

theni the gontool words we use aro offonsivo and lack warmth and friend-
liness. Our religious words just do not havo content to most of the
mon. Therofore a sorious conversation on religion is almost never
hoard. Asido from their daily life problems, tho job, thoir families
and sex, thoro is little for tho evangelist to tio in to. When Christ
dwelt among non ho used tho words of mon and their society. Thus was
established a communication that has lasted for hundrods of years.

But to the workers of today tho "church language" evidences almost no
point of commonness with thoir lives. Perhaps the one focus whore
thoro can bo a common voice is in the assertion of and demand for
human dignity. Tho Christian stand on those matters is close to tho
workers' own demand for recognition as a human being instead of a more
factor of production,

3, It is not exactly biblical, but nevertheless for tho modern
man, unless there is some measure of economic security, there can bo
little sense of spiritual security. Henry Ford is reported to havo
said that economic improvement is tho right. This characterizes our
situation oxactly. Most of our people aro in economic distress.

The continuing outbreaks of strikes and labor disputes witness to tho
workers1 dosperation. One man in our gang who has a family of five
said to mo, "For breakfast we havo commush. it lunch time I eat

- 45 -

what tho company gives mo and donft .dare oven wonder whether my fam-
ily has anything, Vi; night wo eat a bowl of noodles. For this I
work ten to twelve hours a day. If I went to church my family would
bo evon nungrior* " What is the church's response to men like this?
What demands do these men and this kind of a society lay on us who
are the church? The worker does not consider tho church. It shows
no interest in him. Unless the church has a radical reformation of
its content and organisation, it is unlikely that it can overcome
its presont state of lethargic dotachmont. Tho church is to bo
Christ participating is society, tho incarnation within tho world
among men and net an isolated, solf-proclaimod holy ordor. It is in
tho first placo not tho church’s businoss to bo socioty’s critic or
judgo. It can spoak words of judgmont only to tho oxtont that it
seoks first justico and God’s leadings for society. Wo must stop
nurturing Christians who movo frooly insido tho church and are help-
loss outsido of it. Tho church’s task is not to ignoro the demands
of men, but accopt them as cluos to god’s leadings.

4. Of tho ono thousand fivo hundred workers in tho shops about
4 .71, or seventy- one people, consider themsolvos as Christians. Not
ono of thorn, however, is a foroman, gang loader, or officer in tho
union. Sovoral factors contribute to create this kind of a situa-
tion. Tho relation of tho Christian and non-Christians are of such
a naturo that tho latter do not readily choose a Christian as their
loader. Tho situation in our shop is especially exaggerated by tho
fact that most of tho top management men aro church oldors. .Another

factor is tho calibre of the Christians then solves . In all frankness
there are very few who are leadership matorial. Tho few that do have
leadership potential somehow fool that it is a sin against their faith
to got too involved „ Tho third factor is the stringont demands put
on the Christian workers by tho church. On Sundays, the worker is
required to be at church between 11:00 and 12:00 a.m. Evening ser-
vices and Wednesday prayer meetings should not be missed. Attendance
at revivals and other speieal mootings are also mandatory. To keep
out of hot water at church, ho must cut work which puts him in hot
water in the factory. Thoro aro not rost days there and when tho
Christian does not show up it adds that much work to tho other mem-
bers of his gang and also upsets the day's operations for tho foreman
and department heads. Tho result of all of these factors is that
there is no confidence in the Christian as a capable, dependable wor-
ker or colleague. If tho laity is to become a representative of Christ
in tho shop, this present low condition of tho Christian must not bo
ignored.

5. As a Christian I think one of the most effective things
for me to do on behalf of tho rights of workers is to participate in
the labor movement. If those .of us in industrial mission cannot se-
cure acceptance from unions and workers, it is unlikely that we can
long continue in this ministry. At present the church seems indif-
forent to both management and labor, but has more in common with tho
foreman. During my stay in the factory I frequently got into conver-
sations about tho union and work conditions. As a rosult, somo of

tho non in my department tried to run me for union president. Un-
ofrtunatoly I was not able to follow through on it. But I am convinced
that tho church must take a deep intorost in supporting the union
movement in its fight for justice. %

6. Whatever efforts are made in tho field of labor-industrial
mission, the local church still remains of crucial importance. Of
courso in its present stato and present form of operating, it is of
little consequence „ But in the long run, the image and respoct of
the church and Christianity depends on the local church.

- 43 -

Missioner 3

People speak in relation to their experiences and situations.

From my position in the shop as a daily laborer, I see industrial

*

mission mainly as involved in the labor movement in order to esta-
blish social justice. This I understand as related to the concept
of the Kingdom of God. Within this society created by men, Christ's
resurrected spirit struggles to complete the establishment of jus-
tice. In this way God's Kingdom is continually being built among
us. It is not a place or organization, but acts of justice them-
selves. To work to fulfill justice is then to bo equated with work-
ing to establish God's Kingdom. If this be true, then what can we
do in industry to participate in the creation of justice? There are
two things, I think, that need special attention.

1. We can help seek out the bottlenecks and contradictions within
the line of command and organization of management.

2. It is also necessary to examine the role and function of the
labor unions. Wnat are they doing? How can wo cooperate and be of
service to them?

1) In our company the organization of management seems to be in ac-
cordance with what the oxports suggest. The line and staff sotup is
exact, and its personnel are well trained. Most of the men in middle
management positions are now graduates of technical universities.

But as is often the case, the theory and facts operate according to
separate laws. Regardless of hear well founded tho managers are or

- l'-9 -

how woll organised tho company is0 unless thoro is a unity and coop-
oration with tho men cn tho floor, tho chain of command remains in-
effective . If one looks at our shop there are in fact two systems
of command, one that operates on top levels, and another that oporates
below. The gap between these two have a largo nogativo influence on
tho production and development of tho whole plant. Hero are a couple
of examples from my own experience.

In making a motor, tho casing is first made in tho casting shop.
Then it is sent to tho machine shop for exact cutting and polishing.

I helped produce the motor caso in the casting section. Aftor tho
motor caso was turned out, cur job was to smooth and cut out as many
of tho rough places as possiblo boforo sending it on over to tho ma-
chine shop. Using a grinder wo cut of^a lot of tho unnecessary ad-
herents, but tho process took a considerable amount of time for each
pienoo. Tno tlm© the supervisors allowed was not nearly enough time
to do t*:.o job. Orders were piling up. Tho foreman cursed us and tho
top off icemen threatened usr but production could not bo stepped up.

It happonod by chance that tho forom^ me or: an errand to tho

drafting room. One of the men thoro askod mo why tho work was not
being turned out. Rather irritated by all tho hell wo had boon get-
ting, I answered 5 "Havo you ever tried to grind the rough edges off
a steel casing? It takes time! We’re working our heads off, and all
you guys do is chew us out,1' Tho fellow’s surprising reply was, "Well,
I'll be damned! What are you grinding off edges for? The machine
shop can do that in a few seconds."

- 50 -

For months upon months & and perhaps evon years, before I en-
tered the factory. the whole production of motor cases had boon bot-
tled up by an unnecessary process. let the official lino of command
never reached down to the shop floor to discover the problem. By ac-
cident we had stumbled upon the description of how the job was to be
done. Afterwards wo could moot our quota. The relations with the
guys upstairs improved immensely. Our foreman became human and the
wholo section took a deep breath and relaxed. Tho work lost a lot of
its repul sivonoss.

No one had actually done anything wrong. There was a differ-
ence of opinion as to how the work should bo done, and no direct line
of command existed that could see that tho right procedure was followed.
The repercussions of such a situation are great. The constant ten-
sion and bad feelings between office people and production workers
have their source here. There is frustration on both sides which
closes the channels of mutual understanding. The negative effect of
this on production and development of the industry is obvious. In-
stead of a unified organization where all participate, thero aro two
separate ones which often aro in conflict.

Let us take another example. I worked longest in the section
that makes tho elodtric core for tho motors. From tho ma.chine shop
came tho rotors for tho motor, and the lathes turned out the bar that
is used. Our job was to assemble the various parts, but regardless
of how wo would work, the rotors and bars just could not bo made to
match. Tho ba.r was to go through tho rotor, but it would not fit.

- 51 -

Department heads descended upon us to investigate , A lot of heat was
generated. The skill and attitudes of the workers were called into
question. Threats woro made. Actually the problem was rather simple.
The specifications woro so minute and exact that the machines could
not do the work. The operators wore getting as close as they could,
but that was not enough. Only after the roder had been accepted, plans
madb and production well on its way, was the capacity of the machines
considered. The men in the top positions had not deemed it necessary
to consult the shop floor about the job or the machines. Over and
over this drama is acted. I$y now neither sido has faith or confi-
dence in the other. New machines are needed, but even more is an or-
ganization where the contributions and skills of even the production
workers are recognized and made use of.

Safety is another serious problem that creates tension anrl
oven hatred. Rathor it is the lack of safety devices and education
that results in injury or doath that causes the trouble. Often the
old, dolapidatod machines are manned by young inexperienced appren-
tices. Once a man builds up experience, he moves to another company.
Thus the machinists aro usually the young men. There is no safety
education. The company demands increased production and increased
speed from the workers. The result is accidents.

/ib out a month ago one young man was made a machine operator.

Ho had been in the shop for only two months . In order to keep up
vjith the others and make himsolf look good in front of the foreman,
he workod his machine at high speed. He not only turned out shoddy

- 52 -

work, but after being on the machine for only a few days, ho mado

yhe

ono awkward movement of/ right arm and his thumb came off in one clean
cut. Ho is twenty-three years old. What kind of work can .he got now?
There is a family to support and long years to live. Another man was
givon no safety precautions when he came into the soction. *No ono
told him that some of the drums located near his place of work con-
tianod gas. Ho lighted his blow torch in the wrong place and was
lucky to got away with losing only ono leg.

Accident safety is of particular concern in a factory not only
because it causes individuals to suffer necdlossly oil their lives,
but also because the frequency of accidents croates an atmosphoro
tenso with foar and suspicion that the top guys are earning their
money through the lives and sufferings of the i-jorkcrs. Just a little
investment of effort and money could croato~ an entirely new attitudo
towards work. At present the company sots up its organization and
plans without consultation with the workers. Production and safety
suffer.

2) The company’s organization is unilateral, but on tho other hand
the unions too seem to be of a similar naturo. There is littlo direct
participation by tho workers themselves. The union, which is to ro-
prosent tho workers in its negotiations and conflicts with tho em-
ployer, is not really within the control of tho workors at all. Men
who are not roally laborers, or who form a special class whoso profes-
sion is tho union, run tho union. To tho ordinary workor there i*

- 53 -

the organization of the company and the organization of the union,
but both are removed from him. I have heard that unions in developed
countries aro organizations that grow up among the workers and aro
responsive to the workers' desiros. If this is so, it must have real
lifo and vigor. Our union is not like that. It is a wooden formal-
ity. But still it is a terribly important organization. What aro its
problems and how can it be made responsive to tho workers* demands?

In many people's minds a labor dispute has a bad connotation,
but in fact it can be very constructive. From disputes come new id.eas,
now organizations, new skills and new human relations. And, of course,
disputes aro also an efficient way of deciding appropriate wages
whilo at the same time protecting workors1 rights. But underlying
these constructive aspects of a dispute is the solidarity of the work-
ers. From here comes tho strength and power to enter into a dispute.

A fow months ago wages wore raisod in our shop. Tho union and the
company agreed on an overall percentage of increase, but the company
was allowed to apply it as they wished. The result was that many men
loft the company. They had been given little or no raise in compar-
ison to tho other workors. One man who left was a union shop repre-
sentative. Ho had spokon out strongly against cortain practices of
tho company and union at tho last general meeting of union officers.
Both tho company and union wore angry. Of all tho union representa-
tives, he was the only ono who did not receive a fair wage increase.

It was obvious that ho was being asked to leave. Ho obliged and
quit. Tho union took no notico of his doparturo. ihis is somewhat

... 5;+ -

representative.. The union gi-ros liitlo indication that it wants to
hear from its members. The result is disinterest or bitter criticism;
the union fails to develop any solitary bargaining power. The company
unilaterally does as it sees fit.

$

One day there was a large poster on the bulletin board. The
company was announcing that the factory’s wage structures were being
switched to an incentive system. All the present classifications and
allowances wore being discontinued. The reason behind this move was
to break up the hold that older men with siniority hold on the bettor
jobs. The aim was to move younger men into those jobs which could
be done if it woro strictly an incentive system. The young men could
outwork the older, and besides, the older men had acquired certain al-
lowances that could be dispensed with under the new system. This was
put into effect without any prior notice or consultation. Yet the
union did nothing. The workers wore angry and outraged, but helpless.
Instead of calling the workers, the union pushed them further into
apathy. Overnight the older men had been deprived of everything they
had been sweating for for years.

Thero is great need for the union to bo a spokesman for the
individual in a lot of situations inside the shop. It should be the
spokesman and protector of the workers' dignity, but it is not. Each
person is left to fend for himself. Human dignity gets little atten-
tion. It could also act as the channel through which tho workers
could cxpross thomselvos both to each othor and tho company. Tho mon
I work with aro intelligent guys who could make contributions in a lot

- 55 -

of areas, but there is no opportunity. No ono outside the shop really
cares ono way or tho other. Tho worker is isolatod. Even his rela-
tions with his buddies are threatened by loss of status or job. He
is alienated from tho company and tho union. The union becomes some-
what of an empty frame. Its representatives are chosen by tho workers,
but in most cases the job goes to the foreman without contest. That
way thoro is no interference on the job and tho union retains its
organization unthreat oned 'by workers.

I havo mentioned three main problem areas: First is tho problem
of poor management organization, second is tho question of union iso-
lation from its own members, and • third the plight of .the individual
workers caught .underneath both the company and tho union. These three
problem areas define, I believe, tho work task of labor industrial
mission. Through study, labor and involvement on all levels wo need
to help tho company, the union and the workers face and solve their
problems. Wo have no spoical authority to solve anything, but wo may
be of assistance in gotting them to do it. In this way will we not
bo helping to build up justice and God's Kingdom in our land?

- 56 -

Hissicnor 4

I cane into Industrial Mission work without any prior prepara-
tion, so I mako no claim of being an export. I knew I would bo learn-
ing as I wont, but my first experience was not one to build my con-

%

fidence. Rev. Cho Sung Hyuk had negotiated with tho company about
my employment, -so on tho day sot by the company, I went to tho employ-
ment office at eight in tho morning. I told tho young rocoptionist
what I had come for and who I wanted to seo. She disappeared for a
while into one of the offices, and came back with tho mossage that I
was to wait. There were a few rough benches thoro, so I sat down.

For two hours I sat thoro, gotting madder with every minute that passed.
That was just tho beginning. When tho man in charge did como out, ho
looked at me as though I had dono something wrong, and in low talk
that one uses for a child or bar maid, ho told mo to roport over to
the kitchen staff and help got lunch ready. Ho did not oven toll me
where tho kitchon was. I was ready to quit right then and thoro.

But I found my way to tho kitchon. As I walked in, I was troated to
more of tho samo kind of talk. A small girl younger than mo by five
or six yoars loosed a barrago as soon as she saw mo. “Got those
clothes off and into the uniform. Got somo water and soap and scrub
tho tables and floors." All of this in low talk, delivered in tones
that idontifiod mo as tho onomyl

I am not sure how it happened that I kept my mouth shut. Prob-
ably I was just too overwholmod by it all to mako any kind of rosponso.
All ny adult life I had boon trca.tod with respect. People spoko high

- 57 -

talk to mo. As a church pastor, wherever I wont I was given tho seat
of honor and troatod with politeness . Now within a few hours I was
toppled from my high porch and made to scrub floors while a young kid

gloworod ovor mo. At tho time, insido mo was a burning fire, but now

%

looking back on it I know that it was an experience that taught me
quickly and effectively what tho life of a textile girl is like. From
beginning to ond thoy aro submerged in a system that shows no rospoct.
It is a command in sharp terms and to obey in meek subsorvienco. My
plant manages to employ almost two thousand girls, Thoy produce a
variety of yams, threads and cotton cloth. Raw materials aro im-
ported from the Uni tod States and Egypt and some things are exported,
but most of our products are sold in Korea, We are always exhorted
to work harder and build up production, but tho conditions in tho
plant do not _ encourage the workers to cooperate much.

My kitchen duty lasted only for about three weeks. It took
perhaps two of those weeks before I began to get a little confidence
and fool my way around. As I did, of course, I roalizod that there
was nothing personal in tho way I had been troatod. All now pooplo
get tho same. Evon the girl who bollowod the ordors to mo had no
official authority. Aftor mo sho was the newest ono there. The
staff in tho kitchen wore mostly middle-aged women. There wore throo
shifts, sovontoon workers to a shift. The ladies woro all widows of
men lost in the war, so their livos for tho last eighteen or ninotcon
years had boon spent in trying to keep life and family together. Tho
only topics of conversation woro money ond children and grandchildren.

- 53 -

Friendships were strong, but the jealousies and bittomess wore also
deep, so that the atinesphoro in the kitchon was always full of ten-
sion and back-biting. A couple of the women were Christians, and a
few others sent thoir children to 9-inday School, but religion was sol-
dom even a topic of conversation.

According to the agreement mado by Rov. Cho Sung Hyuk and tho
company, I was rotated to a now soction about once a month. After
the kitchon, I was sent to tho shipping department whoro tho outbound
goods wero wrapped. Seventy girls in two shifts mado tho final in-
spections, wrapped tho goods, and got it roady to bo shipped. This
was considered to bo tho most dosirablo department in tho mill. As
a result, tho girls with tho bettor education, senior and junior high
school graduates," wore concontrated thoro. Outside tho shop those
girls were tho epitome of fashion. Inside the shop they talked cease-
lessly of clothes, cosmetics, and men. Probably half of them were from
Inchun and so lived at home. The other half were from tho country
and so had to rent small rooms whero they did thoir own cooking. In
comparison to other sections, quite a fow of these girls wore Chris-
tians. Some of them wore very dovoted and evangelistic in thoir faith.

Tho next department was a different story. Hore tho girls
workod twelve hour shifts in front of machines that pull tho cotton
fibres into throads. Tho work was arduous and the girls always in
a stato of fatigue. Of sixty girls in our section only eleven had
above primary education. Intorcstingly enough, there wore quite a
fow Christians hero. Nino wero Catholic, and seven woro Protestant.

- 59 -

r

It seems that tho Christian girls managed to got together in somo sec-
tions.

In tho winding room where I wont In January, ninety girls
workod on each of three shifts. Threads usod in weaving and making
undorshirts aro produced. Tho noise was doafoning. Tho lint and thread
in tho air turned the girls into walking snowmen in a matter of a
couple of hours. There was no rest. Tho machines demanded unremit-
ting attention. Wo words were passed between tho workers. The machines
allowed no time for talk and the noise made it impossible anyway.

Even outside the mill these kids did not seem to make tho same warm
friendships as the girls in other departments. Perhaps the forced
isolation in tho mill created that typo of individual even outside
tho shop. Or it may be that tho extreme fatigue just allows no spirit
for anything but sloop. When I first wont to this department, my logs
swelled up so that I could hardly walk. My. whole body ached with pain
all the time I was there. It was impossible to discover if there
were any Christians hero or not.

Tho other departments aro just as demanding. Evory minute must
be given to tho machines. Che false move can set production back by
minutes or hours. One small flaw not discovered immediately can spoil
tho whole piece. Tho tension is never off. Even though I workod in
the factory for only a short period of six months, I think I camo to
know somo of their problems. Tho girls aro mostly a little over
oightcon yoars of ago. They work eight to twelve hours a day in front
of loud, noisy machines breathing in tho cotton lint that fills tho

bC -

air. By any measure their*’ : ,s hard labor, Evon if it is winter
outisde, insido whs ro tho machines are, it is so hot the workers’
swoat flows off them like rain. In this hot air work does not stop.
There is not a minute’s rest. Outside the shop, most of the girls
do not even have a family to help them overcome their physical and
spiritual fatigue. They go homo to one dingy, airless, little room
which is often used alternatively by girls of other shifts. Their
salaries, which average about twenty dollars a month, do not allow
for an adequate human existence. Their treatment in the mill is on
the same scale. Their greatest pleasure is boing able to lie down
and sleep. '

Their monotonous life has become a habit to them, but still
thejr have a sharp dislike of it and a sense of being unjustly oppressed
by forces they cannot understand. One of tho results is that fre-
quently tho girls will form relationships with men they hardly know.
They will spend their time and money and bodies for these men only
to be deserted in a few months. Over and over again it happons. They
never seem to learn from the others’ tragedies. A few days a go a
girl I came to know in tho winding department committed suicide. She
had worked and saved for four yoars to got hor boy friend through
colloge. He was a boy she had met not long after she had come to
Inchun. Her homo was in the country in ono of tho southom provinces.
She kept the boy, lived with him. After graduation, ho throw her
away for a higher class, botter-educated woman. She took poison and
went to lay dawn in front of his house, where she died. Tragic things

- 61 -

liko this are almost -common 0

In all of this what aro the directions and involvements that
should guide a mission that bears the name of Christ? As of yet, I
am still in training* but I have come to the following tentative con-
clusions :

1 . I think it is really necessary for the missioner <to live
and labor along with the girls for at least, a couple of years. If
the missioner is a minister, ho should not disclose it. Once my iden-
tity becamo known, my relations with the girls seemed to bocome un-
natural. This is a hindrance to my learning and my involvement.

2. The girls5 lives are so monotonous, and their concept of
themselves and thoir work so low, that wo must somehow find a way to
givo them moaning and a sense of pride in thomselvos.

3. Above all, tho girls want to be rocognizod as human beings,

not as work horses. Thoir noeds are not only material, but also spir-

*

itual in that thoy want understanding and kindness ins to ad of harsh
and dobasing treatment that thoy usually get. To holp meet this need
for human relationships, wo should first try to got the Christian
girls thero to understand tho problom and to be a center around which
a now bond of fellowship and a mutual rospoct can be built. Wo also
can develop group work for tho girls giving thorn an opportunity to
discuss thoir mutual problems, take tho load in some activity, and
at least momentarily overcome tho monotony of their lives,

Evon though most of the girls have no apparont intorost
in tho church, there are somo who sense a great loss bocause they

~ 62 -

cannot attend church like they used to. Thoro aro also othors who
have tho beginnings of an interest, but bocauso of thoir timo scho-
dulos at tho shop have no way of exploring it. It would be possible

for us to hold meetings that coordinate with tho factory’s schodulo.

%

Tho Christians and others who are interested could attend. Tho con-
tent and method could be worked out, but tho important point is that
they should center on questions of faith and life*

- 63 -

Missioner 5

The factory that employed me was begun about ten years ago,
but because of political complications following the downfall of the
Syngman Rhee regime, the construction remained incomplete until just
last year. I was hired as one of the workers for the construction
crews that were putting the building into operating order. In our
crew there were fifty men. We handled almost every conceivable typo
of work. I carried large construction stones on my back, helped
build a gate house, mixed cement, operated a centrifugal pump and
filter systom, helped install the now machines and fit pipes. For a
while I was oven in chargo of the regulator machines in tho sugar
refinery. My experience was indicative of tho way management was
gling about tho job. Men with absolutely .no background or oxporionco
were put on jobs for short times and then transferred without appar-
ent reason. One of our gang was put in change of a compression pump.
Ho had novor scon such a machine before. Ho had no idea of what it
was about. Thero was not even a man skilled on that job in the whole
section. Ono day an oxplosion occurred, destroying the pump. The
worker, of course, was held responsible and fired on tho. spot.

Ono cannot know for suro, but from tho point of view of the
man on tho floor, it seems that management looks upon tho laboror only
as a number to do a certain job, and a certain number of workers aro
nooded. Tho skills and uso of the men apparontly do not havo high
priority. Altogether there woro eight hundred of us working, but
thero was no medical service at all for tho injured, no bath house

- 64 -

and not ovon any decent drinking water. A well which smelled of
sulphur was the only water supply for the workers, though a truck
brought frosh water for the office staff.

The pay system too seemed just as haphazard. The base pay was
thirty- two won por hour (about $ .11), but the foreman had moans of
increasing it for anyone ho wanted to. Some were getting fifty won
per hour doing exactly the sano work. It depended on whether you were
in the good graces of the foreman. Needless to say this is a source
of constant friction and hard feelings.

I an no personnel man, but the importance of handling workers
justly and creating a good atmosphere was impressed on me one night
when wo were working the midnight shift. Eight of us wore working
in tho starch sections. It involvod a lot of heavy lifting and car-
rying. Wo were all ready to drop. It was dark outside, of course,
and tho only sound was the passing trains. This seemed to add to our
depression and fatigue. But somehow in tho midst of this situation
a change cane over us. As wo were moving the heavy starch tanks, we
began to joke and horse around. Our depression passed ovor into real
onjoyraont. Tho same work wss transformed from a burden to a game.
Someone from anothor gang happoned to bo nearby and wanted to know
who we wore trying to buttor up. No one was going to put a star on
cur forehead. His words did not dampen our spirits. Since we had
to bo thero doing that work wo might as well enjoy cur solves. Wo
wore unaware of the spood at which we woro working cr how tired wc
wore. Tho night’s work was done in about half the time, with fewer

- 65 -

losses and certainly with a better spirit than at any other time.

When the boss came around and saw what we had done, he told us to get
a couple of hours of sleep, which order we gratefully obeyed.

I have seen just tho opposite atmosphere created also. This
is tho more common experience, and it is usually because thc^ super-
visors make poor uso of their men and then chew them out mercilessly
when something goes wrong.

Most of tho men I worked with wore between the ages of thirty
and thirty-throe. Only five of the fifty were unmarried. Education-
ally, seven men had graduated from high school, f if toon from junior
high, and seventeen had only a grade school education. One man had
finished collogo, and ono man had novor boon to school. These men
lived on the incomes they got from temporary jobs that they were able
to land. The job they were holding as construction workers was also
temporary. It paid them about thirty-one dollars a month, which, of
course, is sufficient for only a marginal living for a family of four
or five. Fortunately some of them have their incomes supplemented by
rice from family' lands in the country or by money that their wives earn
through small scale buying and soiling. Nine of the men have been
ablo to buy their own homes, small as they are. All the others, how-
ever, rent rooms in tho Yung Dong Po area, but they will move from
place to place whenever a job opens up.

Having worked with these men and visitod in their homos I know
that many have a deep lovo and dovotion in thoir families. One even-
ing as I walked home with a buddy, his wifo came down tho road to

- 66 -

moot him. She carried a small baby, thoir first child, on her back.

I could feel the love they had for each other. In other places, how-
ovor, the women have to bo sway all day working. The children, onco
they got to bo four or five, fend for themselves or are taken care

of by neighbors i Soveral such women worked in our shop. They did tho

%

cleaning. But they also picked up loftover scaap- metal. Sometimes
they picked up other tilings that could not bo classified as scrap.
Looked at from one point of view their activities were understandable.
On their small salaries no one could live, yet it was against tho
company rules, and it was stealing.

Onco I gave some of thorn some of the leftover wood and metal
that I had been working with, A few days later, one of them came and
asked if I could got her some copper tubing, I askod hor how much
she made in a day; she said she made enough ior bus faro plus a little
bit of broad each day. "How aro you going to got any copper pipe out
of tho shop?" I asked. She would carry it out under her skirt. The
guards wore not allowed to search a woman too carefully. "Where do
you sell it?" "Oh, thoro aro places." But sho would say no more.

I told her I would give her what I could, but the material that was
still good or usoablo I could not let hor have, Sho loft without a
word, I frequently saw her gathering hor "scrap" up. One ovoning as
I was going homo after work, I looked in tho door of a wine house
whoro tho men frequently hang out. This woman, who gathorod up scrap,
was sitting thoro by horsclf, Sho had a glass of wino and was sing-
ing to herself. Sho was alono, and torribly sad. Perhaps the wino

- 67 -

and song gavo her wearied mind and body some roliof . Sho was doing
tho best sho could with the life sho had.

Anothor problem that plaguos so many of tho men is the fact
that they havo just come to tho city and not at' all adjusted to the
city or factory way of living. One of tho men in our crew jjiad been
in the city for only two years. His family was still in the country.

Ho had not boon able to get enough monoy to rent a room for both him
and his wife. Now two years later, he finally had come to the place
where ho could get a room but tho glitter of tho city and the charm
of city women had convinced him that his rural background and his
countrified wifo could only bo millstones around his neck. He decidod
to divorce himself from both. Ono day ho asked mo how to go about
getting a divorce. Ey asking a question or two I learned about his
intentions. I told him that I was a f ortuno-tollcr and that I could
road, people’s facos to soo if they are well matched by the fates for
married life or not. (Actually I had mossed around a little in tho
fortune-telling businoss just as a hobby.) If I could see him and
his wifo together I could toll whether thoy should bo divorcod or not.
Evon yet many people have strong faith in fortune-tellers. I also told
him that if ho divorcod his wifo ho might havo to pay alimony to her.

He ronted a small room with a kitchen and brought his wife to Seoul.

Ono night aftor work ho invited mo to go and visit his wifo to seo
what I thought. After I had talked with them both for a whilo, I
assured tho husband that he and his wifo wero well matched and ho

- 68 -

should not consider divorce. This, plus tho uerry over alimony, must
have persuaded him. Ihcy are still living together and tho wife is
beginning to take on tho habits and dross of tho young city girls.

It is possible to go through a year at hard labor and still
bo very much cf an outsider. Somo of our missionors have done it.
Much depends on tho missioned s attitude. If he can forget himself
long enough to foel tho burdens and fatigues of his follow workers,
ho can become a ohangod man. If he can understand that his own
weariness and nontal lethragy are only a token of what tho other
workers must bear all their lives, then he will havo. begun to under-
stand what Christ and his cross are about. For one who would become
involved in a ministry to labor and industry, labor in a factory is
like a baptism of immersion. lour whole body and head must go under
before one rccoivos grace.

- 69 -

Chapter III
CCNFUSHD PEOPLE GF GOD

There are a lot of high sounding words going around about the

church laymen. Because of the dead end that clericalism has resulted

%

in, the mantle of apostleship and Christian "presence" has now been
cast upon the unsuspecting shoulders of the laymen. The lack of cre-
ativity and gonuinonoss in Christianity is identified with a discred-
ited clergy. Now the only hope loft is the layman. Therefore ordi-
nary church people are now lionized as the people of God, the saints,

f

the church in dispersion, the Christian presenco, and so on and so on.
If one starts from theological statements and makos deductions about
laymen all of those opithets are appropriate. Or if we are to con-
sider tho presont frustration of religion against tho background of
clericalism that has dominated Protestant and Catholic churches,
then the thin ray of hope that "laymanism" holds out is quite under-
standable. But to approach tho question from this direction leaves
our head in tho sky and our feet off tho ground. Tho subject upon
which wo must focus is not a concopt of the laity, nor an alternative
to clericalism. Our subjoct is tho pooplo who go to church or in some
way identify thomsolvcs with church or Christianity. Tho subjoct of
"tho laity" bogins not in a thoology book, bat on the street. It is
Mr. Churchman as he is now in his work place, play place and worship
placo. He has no noed to be cannonized. Ho is far from a saint.

Number-wise, Christians are well represented in tho industries

- 70 -

of Inchun, Of course* percentage-wise thoy are a small minority as
they aro in socioty as a whole. But it is not their small number
that makos the question of the laity an acute one. Tho problem is
that large numbers aro for all practical purposes disengaging them-
selves from the church and the church teachings. Among tho Christian
workers of tho city several typos or classifications can be observod.
The most numerous aro those who have literally quit tho church. Of
course, some of these have had only cursory connections to a church,
but on tho othor hand quite a few are men who have been born and
raised in the church. It is not at all unusual to find a union of-
ficer or shop floor loader who is an ex-churchman . Tho reasons givon
aro many, but usually it boils down to tho fact that church religion
really adds nothing to life but a fow legalistic burdens.

Another typo of Christian s.ro those who have a.djustcu ^
partmontalized existenco. They are counted as both factory hands and
church members. The ono is fairly well isolated from the other. To
somo there is no sense of the incompat ability of the two worlds, but
in many cases the adjustment is always uneasy. Tho Christian x-rorkor
isolates himself from his follow workers in order to dofond himself
against their barbs or questions. He too is not sure exactly why,
but for some reason he foels embarrassed and "uneasy about others
knowing he is a churchman. Next there a.ro tho very zealous brothers
who openly view tho world in general and their follow workers in par-
ticular as lackeys of the devil. There is nothing to be done about
it. They aro on their way to holl, and that is that.

- 71 -

Another typo aro thoso who join in tho abovo low opinion of the
world around them, but fool that if thoy are given a witness perhaps

some xci.ll repent and come to church. So thoy lose no opportunity to

%

witness and oxhort. While working or resting, thoy proach to their
buddies. Sometimes their message is "repent and bolievo in Christ,"
but usually it is "come out to church and you will be blossed." Be-
lieving in Christ and coming to church are used inte r chang eably.

Lastly, on tho other end of tho scalo are the comparatively
few pooplo who aro sharply aware of tho discord between life and church,
but have through their own oxporionccs and efforts forged an indivi-
dual working faith that provides some integrity to their lives. Those
are tho men who have come to tho position of affirming life. Faith
is not to be a barrier to life, but the ground upon which you can live
in a natural relationship with your fellow man. Life is to be en-
joyed. Therefore one's wages and working conditions aro important.

It is this group of Christians that one can seo busy in tho labor
unions and factories trying to stand for justice. Their numbers are
small.

Christian laymen, or at loast thoso who arc industrial laborers,
are caught in a real predicament. Thoy experience all the insecuri-
ties and throats that thoir fellow workers do, but at the same time
they have had laid upon them by thoir religion some kind of a vague
command that they must bo hotter than everyone else. A worker, Chris-
tian or not, receivos a wage of approximately $40 por month. This al-
lows for a marginal existence as long as no big expense like sickness

- 72 -

or school fees como along. Bui sinco thoso and othor vagaries of life
aro inevitable, most everyone is in dobt to somo dogroe or the othor.
There is no let-up of the pressure. Ho lives in a small two-roomod
houso, rammed right up against the neighbor. His neighborhood is a
forost of small huts separated only by winding paths. There* aro, of
course, no playground, not oven any roads. In the shop ho moves ac-
cording to tho command of the foreman and department head. His place
of work is dirty, noisy and extremely dangerous. Ho has nothing to
say about what or how he works. Tho union that is supposedly there
to protect him, apparently could not care less whether ho lives or
dies. But in all of this there is the one aching drive: to make more
money. Monoy moans freedom. It moans education, self-respect. Re-
ligion and church are important, but life now, and tho hope that maybe
their lot will improve, aro more immediate, .jnoro 'demanding and more
important. One might argue that religion should not be spoken of as
though it wore outside the demands of life, but in fact that is the
category that both the layman and the church operato on. The posi-
tion of the church can bo characterized by tho saying that Christians
are to bo in tho world but not of it. This is interpreted to mean
that of necessity since we aro bom into this world we aro physically
in it, but our minds and souls boT.ong to the realms of God. The
Christianas ties with tho "world" aro two: First wo aro to witness

and evangolizo so that non-Christians will have a chanco to escape
from the world, bo savod and go to hoavon. In a senso, this urgency

~ 73 -

toward evangelism of this natu.ro has boen tho genius and strength of
Korean Protestantism „ Every Christian feels himself undor compulsion
to witness. Second is tho command to be an examplo to others, Sinco

wo aro Christians we should bo moro righteous, moro honest, more dil-

%

igont than the non^Chri stians who aro children of darkness. Tho badge
of this exemplary life is abstaining from alcoholic drink, but it
also motivates some Christians to work overtime for free, to work
without a break, to do hardP dirty jobs that no one else will do, and
sometimes it leads to an excellence in skill. But this type of atti-
tude has begun to crumplo. It is becoming obvious to ovoryono that
something is awfully wrong. The compulsion to witness and bo exem-
plary has mainly resulted in isolated, bewildered Christians. Few
people thoso days accept tho authority or truth of a witness on face
value. It is derided, kicked around, ignored. Tho world of the gods
no longer holds sway on monrs minds. The Christians- feel this as
dcoply as anyone. Their witness is not inoffoctual, thoy themselves
doubt ite validity.

A young man with a lot of authority in tho dockors1 union of
Inchun decided ho wanted to become a Christian. He was a very sensi-
tive nan, and the fights and corruptions he had experienced on tho
docks convinced him ho needed the support of a God. Ho. his wifo and
children went to church and took instructions for ba.ptism. Among tho
tilings ho was told was that if ho bocamo a Christian ho would have to
livo as an oxamplo for others,' Thcrcforo ho must not smoko or drink.
"If I don!t drink," ho replied, "I will novor bo able to load my

~ 7 4 -

men. They’ll never trust me if I can’t sit down and drink with them."
The pastor got tho point, but still a law was a law, ospocially ono
as old and revorod as tho prohibition against alcohol. On the other
hand, if the union man refused to give up drinking, the churqh would
lose two new members, which of course was undesirable. The pastor
announced a compromise. If the union man would just declare his in-
tention to stop drinking, tho pastor would accept that as the right
mental attitudo. Thus baptism would be administered. The timing and
method by which tho union man would stop drinking was left up to him.

It could be put off indefinitely, just as long as his intentions were

pure. Even so, tho pastor’s liberal offer was turned down.

Ho started out feeling the need for God’s help, but here he
was already engaging in a plan to docoive. Ho had no intention of
sacrificing his position as a labor loader to a church rule like that.
Ho did not take baptism. This is the story of tho church. It is tho
predicament of tho layman. Through and in cooperation with this ono
man the church could have served thousands and aidod in establishing
justice in. an area of endemic corruption. Instead it demanded that
the churchman be an example. To conform to the church rule is to
lose one’s froodom. To resist is either to drop out or accopt a lie.
Tho layman finds more burdons than guidance, more turmoil than peace
in his church, and this same ambivolenco rents his own soul. Given
this context and the historical background of tho Korean church3^ om-
phasis on tho layman as saint, Christian presence, etc.* tho .'church

- 75 -

can only further alienate the Christian from tho world and increase
the contradiction in his own soul. Though those theological terms
aro not to be ignored, thoir mental and emotional significance depends

on tho historical and experiential context. Tho question has got to

%

bo put differently. Now experiences and now relationships must pro-
ceed tho commencement debate over the theological role of tho layman.
Tho question for those who would engage in laymen* s work is simple,
but radical: How can we shako off tho encrustrations of tho church

and act as free men of Christ?

Our assumption has como to bo that a laity involved in tho is-
suos and struggles of thoir factories and communities will generate
a now theology with life to it, and as a consoquonco this will create
tho tonsions loading to a reformation of tho church. Tho second part
of this assumption, howover, is not asvorifiablo as tho first part.

A new theology can indeed bo generated .among tho laity but tliio does
not of itself lead to any reform in the church, which is for all ef-
fects and purposes controlled by tho clergy and a few monied elders.

A change in tho perspective and faith-direction of tho ordinary layman
may have little or no cffoct on the church institution as such. Tho
problom also has a revorso side. For individual Christians to really
become significantly involved, they need a base of powor and encour-
agement from a body larger than themselves. Idoally this is tho role
of tho church. Renewal of tho church is a proroquisito to a signifi-
cant laymen's apostolato.

In 19o2 industrial mission was almost oquivalont with laymon's

- 76 -

work. Both Cho Sung Hyuk and Cho Moon Gul spont a good part of thoir
tirao and onorgy trying to enoourago tho Christians and former Chris-
tians in thoir shops. And for almost four yoars tho major program of
tho Mission to Labor and Industry was conterod around Christian lay-
men. Our first introduction to tho plight of the laity came, of course,
through our regular visitations to tho factory and through tho Rov-
erond Cho's labor on tho plant floor. Tho first attempt to be of aid
to tho laymen took tho form of a Christian Workers' Fellowship. Liko
much of oarly functioning, tho Workers' Fellowship was a church-like
program. It bogan as a worship sorvico, followod with a little time
for rocroation or singing. Within a fow months, however, tho atten-
dance, which had never gone abovo thirty or so, dropped, and only a
few men wore loft. In making an autopsy of the short-livod corpse,
tho unanimous opinion was that thoro was no need 'for another church
gorvico. Thoro xrere already so many that ono could not keep up with
thorn. It was decided to try a now approach. Tho mootings would bo
hold in tho Christian Social Centor instead of in the churches. Tho
time was switched to threo o'clock in tho afternoon, every third Sun-
day of tho month. After a brief opening songfost, tho participants
divided into threo groups. Ono was callod probloms of industry. A
second was probloms of workers, and a third ccntorod around Bible
study. Each group was led by oithor a staff mombor or a local pas-
tor. Tho group study lastod for ono and a half hours. Tho remaining
timo was givon ovor to group discussions and recreation. Attendance
pxekod. up considerably, and tho mon showed a lot of initial ontnusia'sm,

- 77 -

so tho Nohomiah Club wont successfully on its way claiming an avorago
attondanoo of about forty-five ovor a period of twolvo months. Then
the inevitable decline set in, and once more it looked like tho Chris-

J

tian Workers’ Fellowship was ready to cash in. Our basic problom was
that of leadership. Tho men who lead- tho three groups reality knew
almost nothing of the life of the worker and so almost inevitably tho
content tended to revert back to ordinary church talk and sermons.

At tho same time the laymen did not show any inclination to take tho
initiative into their own hands. In tho church they woro "followers"
and had almost nothing to say. Tho same pattern was followed.

Qnco more an overhaul was porformod. This time two represen-
tatives from oach of Inchun’s factories wore choson to be the guiding
body of tho club. Rev. Cho Sung Hyuk was eloctod as advisor. Tho
Nchemiah Club would bo continued but its format changed so that the
first hour and a half would be given over to a lecture by some out-
side speaker. Tho romaining time would be usod for group discussions
about tho locturo and rocreation. A short worship service would bo
held bofore closing. But in addition it was decided that twico oach
year thero should bo a week’s course centering around faith and work.
Tho students would come from all Inchon’s factories and churchos.

Five areas wore laid out for study: (1) Christ and Society, (2) Frob-
loms of an Industrializing Society, (3) Tho Korean Labor Movement ,

(4) Tho Lay Movcmont in an Industrial Socioty, (5)Ehblo Study on
such topics as sin, salvation, incarnation, etc. This typo of now
content again acted as a transfusion, and tho Nohomiah Club continued

- 78 -

on until Spring of 1966 when it was finally disbanded.

During its four and a half years there had boon ono hundred
and eighty Christian workers of Inchun join its membership. Most of
thoso are industrial workers though a few wero from the docks and tho
American army basos. Seven denominations and forty-eight different
churches wore represented. It was finally discontinued bocauso it
had outlived its usefulness. Attendance was dropping badly. It is
no easy mattor to keep on producing programs of interest and value.
Despito all our effort the leadership stayed within our own hands.
Part of tho problom, of ccurso, was that most of tho men woro work-
ing five-day shifts and thus had no froo time for carrying on any
responsibility for things like tho Nohemiah Club. But at the samo
timo, wo had definitely failed at enlisting any deep onthusiasm.

They attended much as they would attend any, prepared program or church
service without any noticcablo dogreo of real identification.

The pluses, on tho other hand, wero many. We now had a core
of lay associates in every factory and church intown. Tho experience
of discussing and studying with tho laymen tho relationship of faith
to the problems thoy meet in tho shops oponod for many an entirely
new facot of life. It was also a good basic, liberal education for
us. Through tho Christian workers we learned more of tho in's and
out's of factory lifo than wo had ever knew boforo. But probablv tho
most significant u oil ui I'.-; av.b to allow men 'with po-

tential leadership to emerge. Around a snail group of those men tho
noxt stage of involvement in laymen's work and in Inchun' s industry

- 79 -

was to take placo.

Coupling Club

The Nehemiah Club was an organization that centered mostly on
fellowship and study. At times, however, action was called “for. The
Nehemiah group was not structured for action, nor did it develop lead-
ership that would lead to action. A now approach was needed. It
should center around men who had leadership potential. The numbers
should be small, and the purpose should bo direct action by the mem-
bers in factory and union affairs.. From tho noarly 200 mombors of
the Nehemiah Club, nine men and two womon wore chosen. All were high
school graduates; all wore dependable church mombors; and all, except
one, were factory production workers. Tho one oxcoption was a dock
worker. They represented olevon different work placos. Each of tho
eleven was askod if ho wanted to join a special study-action group
that would contor on tho relationship of tho Christian faith to fac-
tory and union situations. They all agrood enthusiastically, for they
too had been looking for somo new validity for their faith. A rather
stringent schedule was set down. Seven of the cloven workod a swing
shift, so tho schedule that was finally decided on oxtended ovor six
months. Once each month we all spent a night together, waking up at
5:00 for morning prayers. Tho schedule for those times went like
this:

7:30 - 8:00 p.m. Opening prayer
8:00 - 9 00 p.m. Bible Study
9 ;40 - 10:4-0 p.m. Confession

11:00 p.m. Sloop

- 80 -

gjnda^rj 5:00 a.m. Got up

5:10 « 6:00 a.m. Individual prayor

6:00 - 63A 0 a.m. Corporato prayor

6:40 - 7:00 a.m. Break

7:00 - 8:00 a. m. Breakfast
8:00 - 9:30 a.m. Social survey
9:30 - 10:00 a.m. Closing prayers

Becauso of mon’s working schedules, wo could hold sessions only twice

a month. The first meeting was as describod above, but the second

meoting of the month was hold on Saturday evoning only:

6:30 - 7:30 p.m. Dinner

7 -'30 - 7:^5 P-ffl* Prayers

7 : 5 0 - 8:20 p.m. Social Survey

8:20 - 9:20 p.m. Bible study

9:20 - 10:30 p.m. Confession and prayor

Tho Bible studios centered on God’s continuing creativity,
Christ’s continuing incarnation, the Church^ continuing mission, and
tho disciples* call, to action.

The phrase "social survey" has a special meaning. Most of the
pooplo know very little about what wont on in their own shops, and
had no background on which wo could base a study of social or indus-
trial problems.! Therefore, we began by giving each person a project
about some aspect of his own factory, industry, and union. For example,

at the first mooting their assignment for the next session was to
learn about tho organization of their company and tho steps of pro-
duction in the plant. At tho second mooting each ono would roport
his findings. Rev. Cho Sung Byuk, who led tho sossion, would point
out problems and implications for human relations and faith. From
hero wo would go into discussion and comparison of tho findings.

were: How is your union or-

- 81 -

Othor topics of research for the class
ganized? What aro the benefits of a union? What aro tho family prob-
lems of your co-workers? What is tho status of labor-management re-

I

lations? What doos tho church think of labor and unionism? Each of

%

those topics was "researched " in tho elevon work places and then dis-
cussed at our meetings. In this way the class members got an intro-
duction to tho structures and forces that determine their lives, and
under Rev. Chols leadership, these objective facts were interpreted
as to thoir meaning and influence.

Tho word "confession" also has a special connotation hero.

Each individual in the class shared with us the personal problems he
faced in tho shops. The group then entered into a common searching
for what would bo the right response of a Christian in tho situation.

If a tentative conclusion could bo ro ached, 'the individual in ques-
tion would try to act according to that conclusion and report back
at the next session.

Many hours wore given to prayer. Much of this prayer was inter-
cessory prayer for tho workers, factories, and unions of Inchun.. A
large portion of time was also given over to prayer for tho problems
that came out in tho confession period. Each session was closed by
the celebration of Holy Communion.

At the completion of tho training period in December of 1964,
tho Bishop of the Methodist Church and tho Moderator of the Presbyter-
ian Church presided at a commissioning service for those elevon pooplo.

- 82 -

Thoy colob rated communion together, and wore commissioned, in front
of representatives and loaders of all tho Inchun churchos, as "factory
apostlos." Space does not permit a longthy discussion on tho rolo

of laity, but we of Inchun aro convinced that modem day pastoral

*

work in tho factories is being done by a fow laymen, and those lay-
men should bo recognized as having a legitimate ministry, sealod by
an official ordination.

Aftor tho training and commissioning, tho oloven laymen formod
thoir own organization through which thoy could oporato. Thoy called
their organization tho Coupling Club. Tho word Coupling" has corno to
bo usod to designate any bolt or goar that joins ono machino to
another or two parts of a machino to oach other. Tho symbolism is
that of uniting action or ro conciliation. Tho Coupling Club’s purpose
is reconciliation botweon worker and worker/' employer and employee,
and God and industry. The club’s functions aro throo: First, there

is tho corporate discipline that the members took upon themselves:

1. Personal - Each day pray for ono member of tho Coupling Club;
in prayor and scripturo study, search ono’s own heart; once

a month visit tho hornet of a follow worker.

2. Social - Onco a wook pray for tho renewal of tho nation:
cooperate with others in tho neighborhood to solve tho prob-
lems that arise; live an honost life in communion with
neighbors.

3. Industrial workers - A Coupling member will faithfully do

- 83 -

his work in the shop; when workers’ rights are threatened,
a Coupling will fight to protect thorn; a Coupling member will
be activo in his union,

4. Members - Deco oach month members communicate in person or

by mail with ono cthor member; in case of death or hardship

*

in the family of a member, all will aid and visit him; as
often as possible the members visit each others’ homes,

5. Meetings - Each d^y, each member prays for the mooting: in
caso of time conflict, the mooting takes priority over ovory
othor mooting except work; all problems will bo studied, do-
cidcd, and acted upon in common; thore is a monthly meeting;
a foo of 100 won is paid oach mooting.

The socond function of the group is to rolato thoir calling as
an "apostle” to the concroto needs and problems of thoir respective
places of work. This entails not passive employment in tho shop, but
activo concom for tho mon and tho system, Tho members of tho Coup-
ling express their concern through taking part in union and shop mat-
ters and being involved in the problems.

Thridly, a Coupling member is committed to action. 'Qy "taking
part"in tho life around him, bo bocoraes part of tho problem situation.
With his fellow Coupling members, those situations aro discussod and
prayod about, and a direction for action is sought. If a lino of ac-
tion is forthcoming, tho member commits himsolf to it. Othcrwiso ho
continues as ho has been within tho situation.

84 -

Tho schodulo of the monthly mootings, most of which aro on Sun-
day ovonings, followed an ordor such as this:

1 . Supper together

2. Prayers - 30 minutes

3. Study of Bible, thoology, or industrial problom - ono hour

4. Caso study - one hour or moro - Each member reports tho main
issues ho has faced in tho previous month. Tho grotip dis-
cusses each situation, and where necessary, makes decisions
about what actions the said member should take.

5. Assigned tasks - At times the members aro assigned certain
tasks or aro asked to gather information on certain prob-
lems that have a relationship with the Club. Usually such
assignments can bo finished in a month's timo.

Within six months to a year aftor tho training period was ovor,
the olevon Coupling members had become involved in some now dimen-
sions of factory life. Several of thorn had quito traumatic exper-
iences. Others had loss oxcitomont, but still experienced signifi-
cant changos in their relationship with their fellow workers. A brief
look at just some of their experiences gives us an introduction to
Korean industrial relations and also an insight into tho sonso of
apostlosldp that these non and women had.

Introduction

This is the witnoss of Kim Kyu Hyung. As the othor members of
tho Coupling Club, after completion of his training, ho set out to

I

put into action his nowbom sense of mission, Tho progression of Loo*
testimony from ondoavors of ministry to individuals to involvement
in union and shop matters portrays the truth that the Christian mis-
sion is always a bipolar mission to individual persons and to the
social situation in which tho individuals live.

Our company has two plants in Inchun. Tho main shop produces
for export. Tho socond plant is mainly used for production for do-
mestic markets. About two thousand men and a thousand women work in
the factories. Almost everyone works a twelve-hour shift, with shifts

changing every seven days. Ify own work is in the drying section of

%

tho socond plant.

/long with ten other Christian workers, I took part in tho spe-
cial training course that resulted in our commissioning as "factory
apostlos." Porhaps tho biggest thing I got out of our sossions was
the sonso of calling that helped mo see that I had a mission in my
own shop. I could not passively wait for a pastor or some other out*,
sidor to como into the shop to preach or hold mootings. This was
highly unlikoly in any case and probably of very little value even
if it could be done. If bo carried out n *~,+. bo by

the Christian worker wh* Is in the same work place sharing the same
king of life as tl-o non-Christians. Words are important to tho wit- •

« 86 —

ness, but the words and acts have to have an obvious unity.

To put r,iy new convictions into action, first I began to visit
the hones of the non I work with. I had been in only one or two of
thoir places since it is not common for us to visit back and forth,
lake my own, the houses wore all ono or two rooms, small shacks hud-
dlod into a small aroa. I am not sure I learned anything new in my
visits, but they did bring mo closer to several of the men. I also
triod to make a call on anyone in the shop who was sick or injured.

If ho was a Christian, I would have a word of prayer; if not, I would
offer some words of comfort and if an opportune timo presented it-
self, I would use some story or passage from the Bible.

A third thing I tried was assistance to men who for somo reason
woro off work for a period. All kinds of unoxpectod accidents can
keep a man from work, and to miss work menns a loss of income which
in many cases menns less or no food. In thoso casos thero is not much
I can do, but I tried to help a couple follows got their family prob-
lems settled in order that they could get back to work. The fourth
thing I ventured into was discussion with the mon in my gang about
l*bor union problems and our relations as workers with the foremen
and supervisors. This was nothing formal, but as we ato our lunches
I’d broach the nub i ecu. xe j.£> iwt nard to got- ron going on subjects
liko those, I learned considerably about the way others wore think-
ing.

The rosponso and wolcomo I rocoivod as I tried to give witness
to Christ in thoso several ways was one our aging. I loarrod an awfully

lot about men whom I had been working with for years. Frequently I
worked twolvo hours and more a day, so I could not make many visits;
but small though it was, in this way I tried to serve Christ. Many
of my follow Christians, however, did not agree with me. "What good
is it for you to knock yourself out? The problem is money, not vis-
iting and talking," or "This world is corrupt, and there is nothing
you can do about it. " Certainly their evaluation of the situation was
right. Money in the form of increased wages could solve many of our
problems. What wo could do about wagos, I was not sure, but I saw
no reason why we could not help our follow workers who aro suffering.
Wo were not inort. Actually sovoral other youngor men bogan talking
about joining with mo to try and sorvo others in our shop.

Boforo wo woro able to go far on that line, however, tho focus
of ny attention was abruptly changed. For two montha the company
failed to pay us our wages. In concrete toms this meant hunger and
debt for us workers. Tho company made no explanation except that they
woro having problems. Tho attitude shown to us on tho floor when wo
asked tho foramen or supervisors was, "If you don’t like it, get out.
Thoro’s a lot of mon who would be glad to take your place."

At tho same time, it was discovered that tho company was actu-
ally contracting out new work to smaller places that paid thoir work-
ers oven loss than what wo received. Evoryono was fighting mad. Our
wages were two months in arrears. Wo woro told to liko it or lump
it, and at tho vory same time thoy woro using mouoy that should havo
como to us to pay other people to do work that was being takon away

- 88 -

from us. But who was thoro to stand up for us? No ono would say a
thing to tho plant manager or department heads. Then very unexpect-
edly tho manager held a meeting and told us about subcontracting tho
work,*"- Af tor ho f ini shod talking, I did something I had never boforo
done in my whole lifo. I stood up in tho middlo of all tho* men and
confronted tho plant manager. "If you take that attitude, thoro is
going to bo troublo. We too have to live. How can you live for two
months without any income? By contracting out our work, you make
our lifo tho more miserable. Even now wo can only nako ends moot if
we work throo or four hours of overtime each day. "

When I said this, my supervisor yollcd at mo, "What right do
you havo to talk like that? You don’t oven como to work on Sunday.

If somoonc who comes out to work all tho timo talks liko that, it’s
ono thing; but a guy liko who takes off ono^day oach xrook should koop
his mouth shut! " A foreman joined in, "Guys liko you who don't pull
thoir sharo make tho company contract out work! "

I yelled back, "Don't give me that crap. The company can't
pay our wages because I don't work on Sunday? You contract out our
work because I don't work Sunday? Bullshit! I'd liko to talk with
tho president of this company and toll him what's going on." This
blow tho top off things. Everyone startod shouting and yelling. Wo
almost had a riot.

Later in the day thoro was a big mooting of the management to
considor tho situation. I was called to give an account for what
I had said oarlior. I roitorated my stand of the morning. "To toll

~ 89 ~

us that you cannot pay our wages and at tho samo timo contract out
our work is foolish. And in tho face of it all to ask us to be loyal
and work faithfully is to treat us with contempt." I was interrupted.
"Why did you say there would be trouble if tho wages weren't paid?

What kind of trouble?" "How can you treat us like this and not ex-
p ect trouble?" I replied . "Our lives are completely tied to this
factory. Our very existence depends on it. What endangers it, en-
dangers us. Yet you spom to care nothing for tho threat you pose to
our lives when you give other people our work and refuse to pay us.
Wouldn't it be better to bo on tho level with us?"

I went on then to ask a question of tho plant manager. "Is
the company really in trouble because somo of us do not work on Sun-
day?" His reply was very cold, "I nover said that. It was merely
an illustration. Wo don't need to explain to you about how wo man*
ago things. That's not your concern. As f^r as Sunday work is con-
comod, wo do not say you shouldn't come to work, but when we are busy
horo why can't you come out to work during tho day and go to church
early in tho morning or late at night? If your neighbor's house
caught on fire at church timo, you'd put out tho fire and then go to
church, wouldn't you? At <i timo like right now when we are in tough
straits, wo can't rest for oven an hour,"

Tho next day I was informed that I had hotter writo an apology
for tho way I had spoken to tho plant manager. I rofusod. When my
foreman hoard that I would not apologizo, ho asked mo to do it for
his sako. Otherwise he would bo in trouble for not boing able to con-

90

trol his men. I told him I had nothing to apologize for, but if ho
was in trouble because of mo, I said I would write tho apology. I
wrote it and thon wont and apologized to both tho plant managor and
my supervisor „ The former said that ho had intondod to discipline mo,
but sinco I had apologized, ho would not do it. Tho facts wore that
there were no rules covering my offense, so ho did not know hpw to
discipline mo. He did, however, transfer mo to anothor section.

I thought that tho matter was closed when at long last our

wages were paid and the sub-contracting was discontinued. I was

wrong. We have a labor union in our factory. It’s not much, pretty

well dominated by the company, but each year wo go through the. amotions

of choosing our representatives and officers. To my surpriso and tho

company's displeasure, I was chosen as tho union representative for

our section. I was the only non-foreman among all the union officors.

At the same time I was still not working on Sunday. I had always

■>*

tried to koop Sunday as a holy day for rest and church. I was not
convinced that tho absonco of the few Christians workod a hardship on
tho company. Now I was to bo really put to tho tost. A new policy
was announced. Anyone not reporting for work on Sundays would not
be given overtime work. My income of $^i4.44 por month consisted of
about twenty-five dollars from regular wages, and tho remainder was

r

income from overtime work. My family could not live unless I workod
overtime . To give in and work Sundays monat I would have to bow my
hoad to the force of the supervisors with a certain loss of prestige
among the workers. To hold out was to submit my family to suffering.

- 91 -

I docidod to hold out in tb.o hopes that something would happen. Liv-
ing on half-salary is no pio-nic , Pressures built up in the shop.

I felt I was being forced out, but I had nowhoro to go. Just when
I reached the end of the rope, help came. Rev, Cho Sung Hyuk, who
works with us in Industrial Evangelism was able to work odt a com-
promise with the plant manager* Again I was transferred and put on
the swing shift. My income was a littlo less than it had been, and
at times I would have to work on Sunday. I was worse off than I had
been, but not noarly as bad off as I could have been. I fool I still
have a ministry in the factory. Perhaps the Lord can evon use me in

the union

- 92 -

Introduction

Chosun Textile Mills are located on tho outskirts of town, not
far from an American Army base. At one time under tho Japanese it
was a largo, prosperous concern, but over haJ-f of its buildings and
facilities were completely devastated by the war of 1950* The remain-
ing parts woro again put into order after the war, and production began*
Even today tho five hundred or so pooplo who work in tho plant do so
in tho shadow of war ruins. The company is owned by a man who has
largo holdings in a variety of industries, but ho has not seen fit
to renovate tho Inchun mill. Tho conditions are doprossing and tho
work hard. As in all toxtilo mills, tho work is dono by young girls,
many of them right off tho farm. They live one, two or a dozon in
a rented room, cook their own meals and work a shift of eight to
twolvo hours a day. In rotum thoy roccivo at tho ond of each month
a wago of about $18.00. The following is the witness of a young woman

"v,

in this factory.

The commission given us as "factory apostles" was a largo ono,
one for which I knew mysolf to be inadoquato. I was afraid, I prayed
that God itfould use mo. I know I had to do something. Tho first
thing that camo into mind was visitation of tho sick and calling on
tho familios of tho girls who lived in tho neighborhood. After a
visit, I tried to locate tho whoroabouts of tho girl in the mill and
talk with hor whonover I had a chanco. At tho time tho re was a young
woman ovangolist, Miss Alin Yun Soon, who was assignod to our factory

- 93 -

by tho Inchun Labor Mission, She had frco accoss to tho mill and
cvon spont periods at labor along with tho rost of us. With her as-
sistance wo were able to help a lot of tho girls. Sickness is very
frequent. Miss Ahn enlisted the help of our Christian Hospital, in

tho city, and many of the girls wero able to got treatment they noeded.

%

On Saturdays either before or after work, Miss Ahn and I vis-
ited all the Christian girls we knew and reminded them that the next
day was Sunday, On Sunday, then, we went around gathering up the
girls to go to church. Wo made it a game and frequently after ser-
vices we would sit in the church and sing and play and talk. On tho
last Sunday of each month, we held a spocial textile Workers* Hour at
the church. Wo had worship and games and discussion about factory
problems. If tho weather was good, wo would go on a hike or climb a
mountain or have a pic-nic. The Christmas parties wo got up wore
simple, but for these girls who knew nothirfg but hard work thoy wero
big events. Almost a hundred girls attended. Wo sang and played and
shared a glass of tea and some cookios. There developed botwoon us a
roal comaradery, I am oldor than most of tho others and so I began
to find that I was in tho role of older sister. I can feel tho lone-
liness and lostncss of those kids. I know how important i't is for
them to have a faith in Christ. Thoy suffer a lot, and are burdened
too much. They are hardly more than childron. Wc talk together and
soa.rch together. About ton of us have a regular practico of mooting
and talking about tho proglons of faith. In tho midst of this fellow*
ship, I discovered a great change had taken placo in mo. In our mill

thoro is always an atmosphere of mutual distrust and suspicion. I
was as involvod in it as anyone , My now disccvory was that among
lost, lonoly girls it is rathor sonsoloss to hato somoono and fight
hor when probably her attacks were caused by her own insecurity and
lonolinoss. I began to have tho victory of Christ over the situation
in which I am involved.

%

There are many problems that block my attempts to bo faithful
to my commission. Keeping the Sabbath is ono of them. Not to go to
work in Sunday moans back-biting and poor relations with my foreman
and fellow workers. To go to work moans being sharply criticised by
the church people. I need to go to church. I get encouragement end
strength and meaning for my life there. Yet the pressures to work
are tremendous.

Another problem that constantly plagues me is fatigue. Fre-
quently I am so tired that it is not easy to laugh or show concern
for other peoplo. I have all I can manage to get myself through tho
day. When I feol like this, of course, I am tense and lose sight of
my calling.

But perhaps tho hardest burden of all is the dissontion among
tho Christians. Even some of tho Christian girls in tho factory at-
tack mo and others for being busy-bodies and non- Christian. Thoro is
much to do for the Lord, but wo who call ourselves by his name only
fight. Tho peoplo at church say that going to church is God's work,
that tho business of industrial evangelism that I am involved in is
wcrthloss. In tho midst of these troubles Kiss Ahn loft tho factory

- 95 -

to bo married . Now I an aTcno. How do X talk to t-ho girls who go
to the fortune tollers? How do I visit the girls in othor sections
when tho foremen dislike it? Whore do I got the funds to help the
girls who are sick? And how am I to bring peace to tho sistors in
Christ? I am alone and my commission as a "factory apostle* hangs
very heavy. If only I had a sister with the samo calling!

- 96 -

Pal: Hcng Mok

Tho company whore I am employed produces stool rods and sheets
usod in construction, There aro about four hundred omployoos. I work
in tho maintenance and electrical department in chargo of ropair and
oporation of all electrical, equipment in tho factory. «

I was chosen as one of cloven people for six months of training
centered around questions of theology and labor problems. Upon com-
pletion of tho six months, I was assigned as an "apostle" to my fac-
tory. Such a high commission laid upon mo tho need to pray for my
follow workors, tho company, and myself. I prayod that the Lord would
use me. Josus said, "A city built on a hill cannot bo hid," Mine was
a similar situation. I began to make visits to tho homes of my fellow
workors and to call on tho sick. Before long, however, I roalizod this
was not a very fruitful expenditure of time and so turned my atton-
tion to action within the shop and union.

Several months ago our factory was temporarily shut down be-
cause the management was close to bankruptcy. During tho period of
forced unemplojTnont, the labor union became tho center whore tho men
mot to plan for tho future and fngu"0 out ways or protecting our live-
lihood during tho crises, 'mo union had never worked so well. Itt.
was short lived. When tho company opened for businoss, tho unity of
tho men dissolvod, and every ono soomod to bo at odds with everyone
else, trying to obtain tho bettor positions or hotter reputation in
front of tho boss. Amidst this confusion of tongues and in-fighting
I saw a chanco to bo of somo sorvice. I dodicatod mysolf to bringing

- 97 -

reconciliation between the various groups. Instoad of succeeding, '

fa

however, I ended up being mistrusted by both my fellow workers and
the company. Rumor had it that I was the cause of the dissention in
tho union. In attempting to bring poaco to oach group I tried to
point out possible points of misunderstanding of tho others’ position
and to bring out seme of tho opposition’s good points. This oamed
mo tho suspicion of ovoryone. The company saw mo as a troublo-makor.
In this situation a "Coupling" had to work for reconciliation even if
it noant hardship and misunderstanding. I saw no results except bad
ones. Tho nood was obvious, but my ineffectiveness also seomod ob-
vious. I was tempted to can the whole businoss, especially when I
got word that tho company figured I was behind all the commotion.

Mon had been fired for loss than that. I considered quitting tho
Coupling Club, but then I also reflected that Christ did not quit
ovon in tho midst of a much harder situation. I could not quit. I
continued to tako a part in tho union affairs, praying that I could
keep my job.

Tho company, howovor, had plans that overshadowed my own pri-
vate intentions. After the financial situation was stabilized, the
company moved to do wway with tho union altogether. Their first move
was to persuado tho union president that he should resign and leave
the factory. This was dono quietly so that the rost of us did not
know about it until after it happonod. Rumor has it that the company
gavo him a largo sum .of monoy. Tho union was thrown into conf«»ion.
Immediately the shop representatives tried to hold a meeting to eloct

- 98 -

a now president. I was choson as o: o of tho roprosontativos and along
with others supportod a candidate f om the machine shop. But to our
surpriso tho vico-prosidont informo! us that when tho prosidont re-
signed, ho had turnod ovor his job to him (tho vico-prosidont) and
thus ho was tho legitim ato prosidont until tho next year when tho torm
oxpirod. Tho company official and a roprosontativo from tho national
union woro present and informed us that tho vico-prosidont* s claim
was legal. Our protests woro to no avail. Tho vico-prosidont became
tho prosidont. Ho never called a moeting of tho shop representatives,
and before tho yoar was out ho and tho company had filed for tho dis-
solution of tho union. Tho Labor Committoo gave its consont and wo
woro without a union. The vice-pro sidont was given a good position
insido the company. Mon like myself who had beon active in trying
to develop tho union were given notico that in the future we had bet-
ter bo more caroful of our actions.

As a coupling member I triod to help build up the union and to
get tho men working together. Our failures woro duo to our inability
to cooporato. Tho company took advantage of our weakness and broko
tho union. My days as an employoo of tho company aro probably num-
bered. Already two of tho union mon havo had to resign.

- 99 -

Kong Shin Ku

I an a latho operator in the machine shop where a variety of
parts for tho railroad cars aro made. I havo been in the shop now
for almost sevon years. For two of these years I have boon a member
of tho Coupling Club. This fact has changed my outlook about my
placo in tho shop. I used to be embarrassed to bo known a3 a Chris-
tian. Only a few of my close friends knew I wont to church. To
ovoryono olso I was just another lather operator. As I began to
mull ovor some of the things we learned during our training period,
some of tho reasons why I could not fit my Christianity into my job
began to tako shape. Tho church was concerned with my soul, but it
left untouched tho wholo area of my life in tho factory. As a result
I was loft in a vacuum. There was no light to help mo in my every-
day life. Tho church and factory seemed unavoidably opposed to each
othor. It was as though I was in tho ©noiuy's camp and had to be care-
ful loast others find out whoro I really came from. Those who are
anxious about how to got broad to oat and how to -exist on marginal
wages easily got tho impression that the church is for tho rich, or
for those who havo little time or money to sparo. They have no con-
tact with tho church that would dissuado them from that opinion.

In my roflocttons, it dawnod on mo what tho purposo of Christ’s
ccmin~ to earth tfas and what tho good nows of Christmas is. I de-
cided to try something now. at io.-ist, now for no. During the win to*
we cat our lunchos around a stove mado from a couple of old korosono
drums that stand in tho middle of tho section. I tried to initiato
t^lk dbout religion. At first all I got was silence, but a fow

100 -

questions about tho church and denominations did come out. I evon
had two men who privately expressed a dosire to go to church with mo
to see what it was all about. I have not tried to get men to come
out to church, better to let them be in a natural, free group such
as tho factory. Later, if tho desiro grows within them to go out to
church, it will bo time enough to introduce them to a church near
their home. To me, of course, this means continued searching and
discussion with my comrades to discern whore the Spirit is loading.
It is not a short-time mission that I am on.

Choe Yong Kyu

A company can make its weight folt in a variety of ways. In
October of 1965 when new union officers wore to be olected, the plant
manager called in a few foremen and suggested that Pak Chae Whon would
be a good man for tho job. The company could negotiate with tho union
if thoy had a man like Pak, The company being rather small with only
about 500 omployeos, tho manager's "suggestion" was soon known by
overyonc. Also because of tho sizo of tho shop, tho company could
fairly easily determine who had taken tho "suggestion" and who had
not. This time, however, the workers had a difforont idea. By a
largo majority we oleeted Yun Hung Chae to bo tho president of the
union. The company-backed man was put in as vice-president, a po-
sition of no authority or prestigo.

Then a sori.es of unusual events took place. Kim Hong Hio

- 101 -

was ono of tho racn who obviously had not paid hood to tho manager's
suggestion as communicated by tho foreman. Ono night ho was found
sleeping on the job. It was not an unusual practice for workers to
take catnaps on this shift when work was slow. This time, howevor,

Kim was called on it, and was ordered to write a lettor of apology.

*

In our shop reprimands given to workers take tho form of making the
worker write a letter of responsibility and apology for the wrong
he has committed. Threo such reprimands cost a man his job. Kim
wrote the apology, but nevertheless three days later tho foroman told
him that ho had better rosign from his job. Sleeping on tho job was
not to bo tolerated.

Tho second incidont took placo soon after. It had been the
custom of tho company to give a small bonus in the fall to ship tho
workers prepare their winter kimehi. This year the amount granted
was about half that given the yoar before. Rumor had it that if Pak
Chao Whon had been elected as union president he could havo secured
a larger bonus.

Tho third incident also occurred on tho night shift. Leo Ok
was a gang leader and an officer in tho union. During tho lunch break
one of tho men in Lee's gang produced a bottlo of wino. It was his
birthday, and ho wanted to eolobrate the day with his buddies. There
was onough for ono small glass apieco. Just as tney wero about to
drink, in walked ono of tho company guards, he wrote thorn all up for
drinking on tho job. Leo Ok was not presont a.t tho time, and had not

- 102 -

drunk any of the wf.no, but being the gang leader, ho had to take re-
sponsibility. The company demanded his resignation both from tho
union and as gang leader. In actual fact this meant he was to bo
dismissed from the company.

It had not been tho habit of tho company to pick up every lit-
tle thing as they were now doing. The union tried to stand up for
both Kim and Loo, but to no avail. The company would not relent.

The union president then made the inevitable gosturo and offered to
resign bccauso ho had not been able to save tho jobs for tho two men.
When Lee Ok heard this9 in order to block tho resignation of the union
prosidont, immediately ho resigned Trom his Job and position In tho
union. Ho tacked his resignation on the bulletin board and formally
submitted' it to the company. Ho had fled from tho north by himself
and had boon married for only ono month. He had no one to fall back
on, and jobs aro not oasy to find.

i\ll of this took placo within a month aftor the union election.
In November our work contract expired. TTho union requested a meeting
of the Labor-Management Committee to begin negotiations. (Tho national
labor law roqurics each plant to form a labor-management council to
solve plant problems. In most cases thoso committees arc very in-
effective and come into play only during tho brief periods of contract,
aid wago negotiations, and even then tho committees aro frequently
by-passod by private negotiators between ono or two roprosontatives
of both sides.) Tho company’s response was, "Lot’s moot at the plant
manager’s house and talk things over.

F ormal negotiations wore

- 103 -

avoided, and tho union set no deadline. A month passed. Now in
December the problem was further complicated by tho ond-of-tho-year
bonus issue. Each Decombcr a bonus equal to ono month* s wages was
given. This year it was in question. Even though the bonus was stip-
ulated in the contract, it was not always automatically forthcoming.
And this year tho old contract was now invalid, and no now one had
been signed. The company refused to negotiate on the bonus or the
contract.

In tho midst of this confusion Pak Chae Whan, the company’s
choice for union president, began a campaign to undermino the union
officials. Ho bragged that if ho were the head of theunion he could
get tho bonus, scttlo tho contract, and in addition got a wago in-
crease. It had its effect. When the workers* representatives mot,
tho union officers wore asked to submit their resignations because of
their inability to negotiate with the company. Tho men in the plant
wero dissatisfied and bitter about the bonus and contract problems.
Pale’s counter campaign finally pushed the workers* representatives
into tho place whoro action of some kind had to bo taken. Tho union
officers resigned, and Pak was installed as the now president. Nego-
tiations wero opened with tho company, but almost immediately Pak
found himself in trouble. The company wanted Pak bocause they fig-
ured ho would say "yes'1 to whatovor they proposed. Pak, however,
was not quito that obliging. Ho had boon a worker for a long time
and had to live among tho other men in the shop. He could not bo com-
pletely subservient to the company. Negotiations hit a snag and

- 104 -

soemed likely to break down.

Qno evening Pak came to my house. I considered him a traitor.
Ho had sold us all out just to blow his own horn, and I wanted noth-
ing to do with him. I wouldn’t even invito him into my houso. Ho

%

pleaded for me to help him. Ho wanted me to talk with fun-: Hong Chao
and get him to back Pak in the negotiations. I had been an officer in
Hun’s regime. I figured Pak could go stew in his own juice, so I
told him to go to hell, but as I said the words, I remembered that
I was £ member of the Coupling Club. Our purpose was to bring recon-
ciliation. Here I was faced with a case of reconciliation that I
woudl just as soon forget. I relented and promised to talk to Tun.
Yun"s reaction was the same as mine, "Let the bastard fry."

But by this time I had come to the opinion that though Pak de-
served to fry, the rest of us woroein the same fire, and cooperating
with him was the only way we could help ourselves, I urged Yun to
talk to him. Finally he said he would. The two got together, but
Yun could not bring himself to become an active supporter of Pak.
During the negotiations Pak came to mo and asked about the proceeding
in the bargaining. He had no idea of what it was all about. Actually
the leadership of the union reverted back to us who had just a few
weeks before been asked to resign. Pak, however, maintained for him-
self the rolo of head negotiator. The union lost and lost badjiy. The
situation had deteriorated so much that even with Yun’s support no
one trusted Pak or would have much to do with him. The company,
knowing this, pushed him into a comer. There he meekly signed a

- 105 -

now agreement, Tho bonus was cut down to half of what it had boon.

The contract itself was extended for only throe months. And though
thoro was a slight wage increase, tho company retained tho right of
do to mining how the incroaso was to be distributed. Tho company mon
were rowardod, tho others penalized. «

Wo wore beaten and demoralized. It was not only because of
Pak, The same results may havo occurred oven under Yun. We wasted
our money and efforts in trying to got holp from tho company or tho
police or the government agoncio$; thero is no ono really on our side.
And wo havo neither tho strength nor wisdom to bo able to cope with
ourown problems. Is Christ really for the likes of us? Does ho, and
those who arc called by his name havo any message, any comfort or
action to show us?

For almost four years the Coupling Club prayod, fought and
anguished together about injustices and corruptions within their shops
and unions. They also wont through agonizing reflections on their
own faith. They had come to soo themselves as a vanguard, an action-
centered group which would givo combat in Christ's name with tho sins
of factory socioty. Their approach was not as ono who stands outside
and condomns, but as tho insider trying to stand up for his and his
colleagues* rights. Time and again their jobs wero threatened and
their families exposed to sufferings. To some extent they all passod
through intense spiritual experiences. Each ono of the mon ventured
out into somo new form of action, but those who really became in—
Yolvod in conflict were boa.ton on overy occasion, Ihoy put up, as

106 -

it wcro, a good first round fight. 3 but by the time tho second or
third round came up, they were unable to continue. Threo of tho ori-
ginal group havo actually had to chango jobs because of their involvo-
mont in shop or union problems. The others, while maintaining a livoly
interest in what is going on, have become disengaged from personal
involvement.

Tho second factor that has shaped and cooled tho Coupling Clubs
fervor was success. In tho last few years every one of tho members
has risen from a position of low incomo, "oppressed" laborer to one
where their incomes are more adequate and their jobs loss physically
demanding. Five of them havo bought or built their own homes. Four
have moved over to white collar jobs, and five havo received substan-
tial promotions in their own fields. Thus on ono haM a sense of de-
feat and holplossness about direct action was being created at the
same time that their individual financial and vocational positions
wcro improving. Tho Coupling Club still meets, but it is of a dif-
ferent spirit from what it was in 1964. Now it has middle-class in-
terest in injustices. In tho beginning it contained low-class rage
against suffered wrongs.

Seeing that the Coupling Club was boginning to change but still
very much impressed with what had boon done by those rnon, we decided
to cross tho experiences of tho Couplings with the organization of
tho Young Catholic Workors. A second group of ten men wcro well chosen
and after considerable preparation, a special six-week course was

- 107 -

initiated. Aftor tho training, these men were to becomo involved
in factoiy and union problems and at tho samo timo rocruit a small
body of fivo or six shop loaders for training. This way a small coro
or toam would bo organized in each factory. That was tho theory of

it, but in fact we woro never ablo to duplicate the fervor and ded-

%

ication of the Coupling. Tho new group did not develop any fighting
o sprit do corps. Instead, it has settled into an interesting, small
discussion group. Thoro is little detion or diroction. So at pres-
ent our laymen’s work has returned to a rather orthodox, conventional
pattern. Discussion and talking, music groups, recreation and hiking.

What conclusions can bo drawn from all this? Perhaps nono
at all, but there are a fow suggestions or cluos that need looking
at. first, pruposes and intents must bo clearly and frankly statod
both at the beginning and in continuous re-evaluations. We must bo
clear whether the sought goals are factory 'to form or goncral educa-
tion or fellowship. Each goal has its own organization, its own ra-
tionale and values. And above all, each will demand different typos
of leadership. Social reform will not come from a group lod by a
n on-involved church pastor or a YMCA type program specialist. Ono
of tho reasons that our laymen’s work is somewhat at a standstill is
that tho original loader, like the Couplings themselves, was worn
out after four years, and tho new loador is oriontod around program
and discussion, but not action. The desired ends havo to bo matched
with tho right type of leadership. Whon tho two do not harmonize,
thoro is only frustration.

- 108 -

A second thing that scons lilco a valid conclusion is that tho
individual's dedication and spirit for action cannot carry hir,i through
many battlos. Thore has to bo a body from which ho gains strength and
which will go with him whon tho chips aro down. The won in tho Coup-
ling Club woro in fact acting as isolatod individuals in their shops.

Tho Coupling Club gave its members a lot of moral support, but when
it came down to it, each person was on his own, and tho club or our
mission was in no position to jump in and fight along side him. Tho
church as such was completely unrelated and thoreforo of no us©.- In
contrast, however, almost ovornight the Catholic Church became tho
hero of tho working class. A company fired eighty members of tho
Young Christian Workers’ group for interfering with tho union. Thpy
were backing a strong man for union president whon the company had
their own man to put in. When the local priost took the matter to
Ills bishop, there wore no if's or and’s, nor any procrastination.
Immediately tho now-spaper reporters woro called, and the bishop announcod
in strong language that the company had insulted tho church and boon
unjust to thoir workers. He demanded that all the dismissed cxnployoos
bo rohirod. Within two days tho company printed an apology in tho
papers and rehirod tho workers. Now, of course, most matters are more
complex and complicated than this case, so dramatic action cannot bo
applied. Nevertheless, if action from our laynon is to bo expected,
thon they have a right to expect that the church itself will bocome
involved.

Theologically put, the demand is that tho church as an organ-

- 109 -

ization and social entity begin to participate in Christ’s incarna-
tion and suffering. The identity of tho church must not be confused
with tho identity of its individual members. As an organization it
has a character, a history, a financial position and even a^diroction
or "will" of its own. To say that social action is a matter of in-
dividual conscionco without going on to involvo tho organization (the
church) to which that individual belongs, add from which ho supposedly
gets his motivation for action, is oithor a lack of wisdom or a solf-
docoit.

A third, clue that can bo derived from tho past six years is a
suspicion, a suspicion that perhaps all tho urgency about laymen’s
work and thoir mission is roaUy just another clerical gimic. Our
intentions were honorablo. From tho vory beginning our aim was to
discover or develop leaders among tho laymen and let them run things.
But somehow this has never quite materialized. The initiative and
leadership havo stayod in our hands. This does not moan that the
laymen havo been passive or havo not participated. They havo partic-
ipated very deeply, but yet tho directions and character of the lay-
men’s actions havo boon determined to a largo degreo by us clergymen.
Thoro aro many reasons why this is so. Qno 6f the biggost is that
wo have tho time for it, and they do not. Novortholoss, despite all
tho legitimate reasons wo can muster, tho remark of a stoll worker
g-ygLl ring's truo; (,Tho way you look at it from tho outsido is not tho
same as we see it inside the factory. ” He was referring in particular
to a staff member’s comments on tho need for Christians to participate

- 110 -

in improving work conditions, but it is, I think, a general truth.

We clergymen tend to be crusaders to right ovils and corroct wrongs.
The laymen loft to them solves are seldom crusadors. They aro so con-
stantly surrounded by and involved in evil, it is only the unusual
dramatic event that stirs them to action. Tho demands, I fool, that
the laymen are making aro to bo able to honestly affirm the dosiro for
material pleasures without a guilty conscience and to bo able to live
a relaxed, natural life with one's buddies without getting hung up
on prohibitions about drink. Thoir position is fairly simple: affirm
life. Lifo is faith. There will naturally bo thoso who, because of
thoir own personalities, becomo involvod in unions and tho struggle
for human justice, but not many. At times, ov or particularly exciting
issues, there may be a more general movemont to action.

Should not the character of laymen's work take source from
hore? Abovo all else tho laymen nood a theology of hope and affirma-
tion rathor than denial, ovangelism and logalism. Tho action approach
should center around tho Christians who are already involvod in his
own situation. Wo separate program as such is needed. Cooperation
and support to him and his organization should be our focus. When
the crisis is passod or problem solved, wo revert to our former re-
lationship without being oncumberod with organization. Likowiso, whon
issues of general concern arouse largo numbers of workers, among whom
arc-.Christians, wo support them as Christians and as a group confront-
ing the issuo at hand. This apporach accopts tho laymen's work per
so as their action, their "program." A team of missi oners plays tho

rolo of supporting cost when that role is colled for, and it rlways
keeps the Christian worker in the context and fellowship of his fellow
workors.

in example of what is needed was given a year or so ago in a

%

certain city to the south. The union and company of a large factory
had a long history' of negotiations behind them, but usually things
went along quietly with the union following the lead of the company.

It happened however, that when a new union president was voted in, ho
decided to take a mere independent and active approach to labor-man-
agement relations. Thus for almost, throe years the relations between
the company and union became somewhat difficult • Strikes wore barely
averted on two occassions, but always ■?. compromise was found and pro-
duction was net interrupted. Since the union president’s term of of-
fico was three years, the company felt it could put up with, him for
that length of time, but hold high hopes that the union would put in
someone olso after his term was up. In this, however, the company was
disappointed because tho workors folt tho union was doing a good job.
Sc do spit o company objections tho same man was elected for a second

three -year term.

Soon afterwards, negotiations on wages wore again entered into.
As before, tho union man proved a hard ono to bargain with. Nego-
tiations went down the lc.no witnout a settlement. s _.\0 vo^o ^fas
taken. Ninoty-throo percent of the non supported the stand of the

union,
n i 3j w

out as before in pa.st yea.rs , e-u
s reached, and tno mon received c-.

tho very last moment a ccnprc-
sevontocn per cent increase

- 112 -

in salaries , Apparently feeling that they could not put up with this
labor leader any longer, the company decided to promote him to the
position of department head, thereby disqualifying him from partici-
pation in the union affairs. This particular approach to handling

%

the troublesomo union man was known to have worked in similar situ-
ations in other companies. This timo, however, instead of jumping at
the chance to better himself through a promotion, the union man turned
it down and through an open letter to all his union members claimed
the company was trying to break tho union, Tho company, of course,
was furious and decided to stick by its guns. Tho union president was
given a second chance to accept the promotion or bo fired. His re-
sponse x-jras that ho would not take tho promotion, and it xxas illegal
to firo him, Tho company, howover, was not to bo dissuaded, and so
despite sovoral attempts at some form of compromise, tho union man
was finally fired. Many of the workers woro appalled and angorod by
what was taking palce£ but with company assistanco now union officers
were elected, and the men followed along. Most of them were uncertain
as to what x^as going on, and none of them cpuld afford to lose his
job. Therefore the first wave of angor passed ovor into resignation,
and work wont on as before, Tho dismissed union man and a few of
his followers made a plea to tho Provincial Labor Coramittco, but
nothing came of it.

It is this pattern of humaji and structural relationships undor
which tho Christians livo and develop thoir habits and valuos. If tho
church is to teach Christian ethics and responsible social life, ox-

- 113 -

hortations to stay pure and unspotted by the world will have little
of foot. Just by the very fact of living and having to work to make
a living, tho Christian is up to his ears in the world. Tho church
must doal with tho problems and situations and power structures under
which tho Christians attempt to live. The individual Christian’s
attempt to livo a tfonsciontious and responsible life may well bo the
vehicles of evil and Buffering. The dominating, controlling force is
tho large organizational powers. The individual conscience must first
take cognizance of the structural forces under which he lives before
ho can determine his own individual course of action. In the case c
cited above, the company chose and elected a new slato of officers
for the union. The company’s choice, and tho man elected tO/ the
post, was an older of the Methodist Church. He felt honor-bound to
accept the job becauso several of tho company men urged him to take
it. Ho felt called upon as a Christian to try and restore peaco to
a storriy situation. The result was that his acts weakened the stand
of the rightful labor leader and also split the loyalty of the workers
so that they were confused as to what the issues really were. The
Christian uncritically accepted the dominance of the company and as-
sumed that the highest good was to restore communi cations with the
company. He neglected to see that the main issue was the right of
a labor organization to exist as an independent, legitimate structure
without company control. In a word, he acceptod tho fcudalistic con-
cept that tho serf ewes primary loyalty to tho .landlord, and the 'land-
lord has tho right to interforo in and control tho lifo of the serf.

- 114 -

In a modom developing industrial society this form of personal and
structural relations is an impediment to progress and an instrument
of injustice.

But the Christian workors cannot be expe.cted to understand this
basic structural power relationship unless they are taught, Tho Chris-
tian who bocarne tho president of tho union was acting in good con-
science as ho had learned it within tho church. But his individual
conscience was not determining the ethical issues. The organizational
relations and their relative power wero doing that. The Christian,
thus, in his ignorance, reinforced the reactionary forces of tho past
that are such a burden on hriman and social development. Of course
the now union leader was nob tho only Christian involved. There wore
many Christians in the factory, most of whom romainod quite aloof from
tho whole affair. It was not, they thought^ tho Christian’s place to
get mixed up in such messy affairs. The Christian does his -.rork well,
helps others, witnesses when given a chance, tries to keep from drink-,
ing and smoking, and makes every effort to get off on Sunday so that
ho can go to church. That is all! This is the kind of training and
education ho has received in tho church. But unf ortunately such mat-
tors are of little significance or influence in an industrial sotting
whero ono’s lifo rhythm is determined by the production system, and
the basic human values and relations aro formulated by economic and
political powers. The challengo to the church is for a completely
new retooling of ethical and religious concepts so that- the church

- 115 -

^nd its laymen can corn© to grips with the real issuos and ethical
questions of our industrial society.

Thcro are Christians* many of them in management circles, who
uncritically accept thoir right to determine the lives of their em-
ployees, to control the union or forbid it altogether. This attitudo
is hold not in meanness or desire to do wrong, but just the opposite:
the desire to do good for their workers and care for them. But mod-
ern, efficient industry and society do not require companies or pol-
iticians who think they have a right to sorve others and determine
what is good for them; rather the modern world requires independent
active citizens and workers who aro able to freely movo and operato
within their own organizations.

Lay training that focuses on the individual Christian's conscience
and sense of call to disciploship may actually be doing the involved
Christian a dissorvico. One's individual Christian conscience may
bo an acceptable guide in human relations, but if the Christian is
not fully aware .of structures and power contexts within which ho is
operating, his good intentions can easily become the instrument for
a greater evil. In a society which is industrializing at an extremely
rapid rate, this moans that thollayman must bo oducatod in the actual
structural, systems of socioty and the naturo of their power and in-
fluence. It also moans that the layman must come to understand the
methods whereby workers and ordinary citizens can organizo and use
thoir own power in protection of thoir rights. On this level o^
operation tho Christian can perhaps begin to be of service to his

follow man in society. Bat such an approach requires a totally new
conception of Christian disciploship, It also requiros a dcliborato
and planned attempt by church loaders and mission ors to complotoly
retool their personnel for the modern mission task. The challenge
that confronts us is not hew to develop a program for Christian lay-
men or how to got thorn involved, but rather the challenge i§ to reform
and restructure the church and clergy so that they can recognize the
layman’s life as their Christian involvement and thus to be abLo to
play a supporting role to phoir organizational as well as their per-
sonal lives. The urgent task now confronting us is not the hurriod
administration of lay training programs, but the re-oriontation of
our theology around roal ethical, moral issues and tho restructuring
of our churches and finances so that mission can become a possibility.

Chapter IV

THE IN70LVP1IEHT PROCESS

The staff member In oring in tho shop is the life supply line
of industiral mission. It is, hoxxover, true that tho missioner in
the shop moves in very restricted circles. This is especially truo

in a work situation like Korea's, where the work is physically ex-

%

hausting and every moment of ono's time is consumed by tho factory.

In addition, therefore, to tho worker-priest, tho factory chaplaincy
approach becomes legitimate. We have found the chaplaincy approach
to bo quite appropriate to our situation, and it has lent itself to
areas of involvement that we otherwise would havo been incapable of.
The case study that follows traces tho various stages that this min-
istry has gono through in the last eight years. Similar ministries
hove been carried on in a dozen or more factories.

Tho raothods by which wo have gained admission to tho factories
with which we aro now associated havo been quite varied. Therterm
"factory chaplain" is used for the want of a better term. In fact
there is no official tie with any of the companies. In several shops
wo have our access only booauso of the support of the unions. In
others we havo boon able to gain admittance through tho cooperation
of friends in seme level of management. It is only in a couple of
places whero there have boon sono form of official approval, granted.

In no case is there any fu.nanco.al support requested or accepted. From
our point of view the missu. oners are lactory cha.pj.ains. From the com-
pany's point of view they are individuals who may add something to
the factory life. To the union they aro often frionds, consultants

- 110

and supporters.-

The rationale or theology behind the chaplain's approach is
quite similar to that upon which the worker-priest approach is grounded.
Christ the redeeming suffering one is seen to bo located in the vortex
of the human* organizational, and mechanical world of the factory
and tho labor-management situation. Indeed, it is his incarnating
action that dofines the call of the missioner. Tho missioner does
not on tor into his chaplain's work as one who is from the side of the
incarnation, but as one who is seeking to participate in Christ's in-
carnation as ho sees it in the lives and relationships of industrial
society. The chaplain is net a preacher, but a seeker, and as he
seeks he discovers he h3s found both his ministry and his Christ.

His seeking might take years and must bo with unremitting modesty and
honesty. As tho following case clearly portrays, the will find him-
self drawn into ever deeper and ever wider experiences xtfhere he be-
comes exposed to a greater understanding of tho objectively real
situation and its subjective meaning and significance.

Case Study

In the fall of 1951 Rov. Cho Young Kyu, the District Superin-
tendent of the Inchun East District began to hold preaching services
in one of the large factories of Inchun. When the Mission to Labor
and Industry began; Rev. Cho was one of tne main supporters. He in-
vited us to holp him in his work in the shop. About a dozen believers
mot once a week in a small room inside the plant.. Rev. Cho lead them

- 119 -

in a church worship. One ovoning fivo of thoso men met with us in a
toa room for a discussion. Wo loamod in talking that night that
thoso mon were not really interested in having another worship ser-
vice. They had plenty of opportunity to attend worship outside the

shop. They would like to have a discussion group that would consider

%

genoral problems of life as woll as religious problems. One follow
suggested that we could hold the meetings in the company dining hall.
First wo would eat together and then wo could go to one sido of the
hall and talk. This way, whoever wanted to could also join in. Every-
one agreed that this was a good approach, and so on the next Wednesday
at lunch time we began our discussion moetings in the dining hall.

For the next- six months every Wednesday at tnlovo o' clock wo
ato lunch with the workers. From 12:20 until 1 :00 we tried to carry
on an open discussion. The plan was for the workers to select any
topic they wanted. One of us would then prepare a ten-minute talk
on tho given subjoct. The remaining half hour was to bo s-ivorl ovor
to discussion. At times everyone joinod in woll, but mostly tho par-
ticipation was very slow. Somotimos there was almost no response at
all. At thoso times, twonty minutes seemed liko twenty hours. Most
of tho questions came from the Christians. "What is love? How can
wo understand the trinity? -v How do you keep tho Sabbath? ' Though
such problems aro of intorost to some degree to a Christian, they do
not havo genoral appeal. Tho six months wo spent in tho dining hall
could not be considered much ox a succoss. Tho Christ .wans Masked tno
right churchy questions, but tho non- Christians never roally bocamo

- 120 -

involved. As the discussions lagged, foxier and fewer pooplo camo out,
and the more we preachers began to talk. To covor up the silonco, wo
talked. Boforo long wo were back in the old church pattern of having
the preachor as tho center and chief talker in everything.

In tho summon of 1962 a drought hit tho country. Elqctricity
was rationod. For threo consocutivo Wodnosdays thero was no work in
tho factory, and our mootings wero cancelled. Taking advantago of
this rather dubious opportunity, wo disengaged oursolvos from the
lunchroom discussion sossions. Tho exporienco had not boon exactly
onjoyable. After the first fow times, wo took oursolvos to tho com-
pany by forco of sheer will power. To stand in front of those men
and bo mot with stono silence was not something that wo lookod forward
to. Yet it was tho only opening wo had and thus could not be avoided.
Sovoral bonefits, howover, did accrue. Wo got to know quite a fow of
tho men. Wo became common., accepted visitors to tho plant. As soon
as tho men saw us they remomberod it was Wednesday, Wo became Wednes-
day fixtures. And most important of all, tho discipline and challongo
of standing on ono’s foot and trying to communicate, though norvo-
wracking, gives birth bo degrees to a new "feel" for the men with
whom you are talking. Thore develops a now confidence and thus a
courage to continue tho search for mission.

The lead for our next step camo from one of tho Christian
workers, "Most of the mon do not come to tho dining hall. They bring
thoir lunchos and oat right in tho shop. Why not have your discussions

- 121 -

thoro? So xd-th tho holp of this young man and another wkorkor, we
got permission to visit tho plant floor during lunch timo. As soon
as tho lunch whistlo blow, wo wohtuaround to each little group of men
as they sat Gating their lunchos. We told them we would like to talk
with thorn aftor they wore done eating. Much to our surprise sixty of
about ono hundred men came over to where wo wore waiting. Wo introduced
oursolvos in this way: "We aro Christian ministers and would like to
talk with you about any question or problems that you would like.

Wo don’t intond to preach, but wo will try to honestly discuss any-
thing you want- to. Wo will come each Wodnosday for six or seven times
only. If you want to do it, good. If not, that is all right, too.

It’s up to you.1'

Tho responso was favorable. Did boing in the familiar sur-
roundings of the plant floor put thorn at ease? Or did tho fact that
every onG thoro was buddies leave them loss inhibited? Whatever tho
reason, questions and opinions came freely and discussions were quito
lively: 'Why aro thoro so many difforont churchos (denominations)?

What is your stand on birth control? How do labor unions operate in
America? Is thero roally a God? Isn’t God a fiction of tho church?
When do you think war will broak out again?"

Tho questions of one hour became tho topic for discussion at
tho next hour. One of us ministers would spoak for about ten minutes
trying to bring out tho issuos and explaining our point of view.

Thon it was opened up for anyone to throw in what ho pleased. Aftor
a talk about Christianity’s relation to othor roligions, one fellow

- 122 -

ropliod, "Don’t religions change with tho times? Once we had Buddhism
and then Confusciar.ism and Spiritism and now Christianity. "

iinothor fellow agreed. "That’s right. Thoro is no one time
religion. They only fit certain times and placos,"

"That might bo true for other religions but not Christianity, "

%

was the roply. "Christ does not change. There are differences of
expression, but basically it is tho same."

"Porhaps you are right, ” tho roply came back, "but your gospel
is too far beyond us."

"What do you moan?"

"Tho church always talks about hoaven and how to got there;
but working in a place like this, I can’t evon think of heaven, lot
alono work on getting thoro."

Wo tried to explain how one could actually know Christ any-
where, but in fact got off the track and ended up with a clear di-
chotomy between the physical and spiritual worlds, thus confirming
tho worker‘s claim that thero was little chance of his thinking of
hoaven. Over and again this dualistic thoology has been a thorn in
tho flesh, Tho spiritual-mental is real and is valuablo jaerpso; tho
material and physical is inf crier or evil.

On another occasion wo went over tho works and failures of
labor unions. "How much doos an /imerican worker mako?"

"Oh, about $500 per month."

"That’s ovor ton times moro than wo mako. How do thoy got

so much?"

- 123 -

"Thoro aro a lot of reasons. One of the important ones is
their strong labor unions# Do you all belong to a union?"

"Yes, wo all belong, but our unions don* t do much, All they
do is oat up the money we pay in dues."

"You moan you got no benefits at all?" I asked.

"Suro, thoro are a lot of benefits. Our wages aro negotiated.
'We get a bonus twice a year and a couple of other things."

"Yeah, but not bocause of the union."

"If the union is so bad, why don’t you guys raise the riot act
and demand something bo done?"

"Oh, to hell with thorn J "

Tho alienation .of tho men from their own unions was to become a fa-
miliar theme, but in 1963 -and *64 it was a now discovery to us.

Today the worker in this plant 'will have an average education
of one or two years in high school. Just five yoars ago tho average
was second or third year of junior high school. Nevertheless, even
then the coherence and articulation of these men were quite impressive.
Often one hears the cliche that Korean workers are too ignorant to
really participate in tho union or society. Our experience points
the other way. They aro probably as capable and alert as any com-
parable group anywhere in tho world. After sponding a period of six
or seven weeks in a section, wo passod on to anotner one. in this
way, we stopped whilo thoro was still interest and did not have to
wait and see it die from lack of participants. Leaving at the right
time is important . It earned us a hearty wolcomo bock and made us
innumerable friends throughout tho plant. For about ten months wo

- 124 ~

continued in this pattern. After wo had been in every section and
department of the factory, wo thought of starting over again, but
second sense told us that to do so would probably be quite an anti-
climax and letdown. We decidod to discontinue.

%

To discontinue one particular approach, however, did not mean
that wo stopped going out to tho factory overy Wednesday. Already a
year had passed since wc first visited tho plant, and to some degroo
we had bocomo a part of tho Wednesday operations. Each Wednesday at
lunch time wo visited individuals in tho shop. Then three things oc-
curred that woro to determine our path for tho next couple of years.
First, a dologation of Christians from among tho men asked if wo
would bo willing to hold a Bible study for them during tho Wednesday
lunch hours. Second9 a group of young engineers asked if I would teach
them English. This I agreed to do for a poriod of threo months only.
Aftor that was finished, a small core of about ten men docidod to
continue to meet after week for discussion and study of social and
philosophical problems.

The third incident was of a different nature. One day word
camo that there had boon an oxplosiftnn in the plant and threo men
had been seriously injured. Upon inquiry, it that tho

m on had been xauthful participants at our uiscussion* ings
in tho plant. Immediately wo went to tho hospital and found that on©
of tho men was lucky enough to have only laco rations of the arms and
hands. The othor two men, however, wore not so fortunate. As they
had boon shoveling scrap metal into tho furnace, unknowingly they had

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shoveled in a live hand grenade that had boon laying around apparently
since the war days, same seven or oight years. Thd ono man’s face
was practically gone. Iho ether would always soo us through a cloud.
His eyes had been so damaged that ho cttuld nevor again soo color,
only mako out shades of gray, Thore was nothing we could do except
ask about the accident and express our regrets. Before wo left, we
asked if it would bo all right for us to pray. None of the men were
Christians. Two of their wives wore in tho room.

Wo prayed, ”0 God, our Father, those thy children aro suffering
pain and loss of health. Through no fault of their own they and
their families aro going through grievous hardship. Grant, 0 Lord,
strength to conquer pain. • If possiblo, restore those brethren to
health. Give the doctors and nurses and their lovod ones grace to
ninistor to thorn during tills time of pain. And, Father, prevent
other comrades from being so injured. Help tho company,and union and
men to guard tho health of all who work within the walls of tho fac-
tory. Wo pray in Christas name, /mien."

Alter praying, w© loft. Two days '.later when we went out to
tho factory, wo were overwhelmed by the recoption. Apparently every-
one in -one uou.xu ui our visit to the hospital. Thoy were

grateful. Most wore not Christians, but still thoy wore grateful that
wo had shown concern for their comrades. The union president came
up and thanked us, and from that day on wo found a welcome in the
union that was to involve us even moro deeply in tho life of tho
workors. In this instanco and in countless other actuations in this

- 126 -

factory and others wo found that a hospital visit, a call at tho homo
of a sick or injured person, or counseling with individual workors
not only allowed us to bo of servico but was tho moans of grace whore-
by wo could outer into tho livos of those brethrn. It also resulted
in deep human relationship upon which future work with tho tmion and
in labor-management relations could bo built. Tho individual must bo
known and appreciated. Individual human relationships aro the founda-
tion upon which laber-dndus trial mission can bo built. The factory
chaplain has as one of his duties assisting the men and women of the
shop. Visiting them at homes as well as at work, and especially
showing concern for tho poor among thorn.

At tho first gathering for tho lunchtimo Biblo study some thirty
Christians of all brands and emotions showed up. Thoro was an immed-
iate difference of opinion as to how to proceed . Some wan tod a full-
course worship service. Others wanted to use a part of tho time for
handing out tracts. For our part wo wanted to ongago tho Christians
in discussion and even in confrontation with some of tho basic prob-
lems of thoir factory and community. Finally a compromise was worked
out whereby we would study Biblo passages togothor. Second Corinthians
was chosen. I worked up tho schedule. Each week a passage was sel-
ected, and two or throe questions about tho passage was printed up and
given ahead of time to all the participants. During tho winter months
wo mot on tho plant fleer usually sitting around a stovo mado from
a cut-up fifty gallon korcsono drum. Whan it got too cold thoro, wo

- 127 -

moved ovor to the forging shop and sat in front of the largo fur-
naces. It was only a short time of perhaps three months until tho
attendance dipped to an average of eight or nine. As Christians, it
seemed as though there was vory little new loft to say.

%

Despito attempts to direct the discussions away from rhuuoh
life and toward tho situation of thoir everyday factory life, we
would usually end up repeating the words, idoas and formulae that
church people have been kicking back and forth for centuries now. Wo
continued, however, for almost a year. In early 1964 Rev. Cho Sung
Hyuk had been appointed to work as chaplain in tho shop. By tho spring
of 1965 ho decided tho time had come to lay tho Bible study to rest.

His reason for so doing reflects thoufundamontal change that had come
over our theology and our operations. Sponding his one day in tho
shop onljr with the Christians had tho offoct of croating tho imago
that ho, like all preachers, was interested only in Bible and worship.
Tho non-ohurch pooplo thus could dismiss him without a second thought,
and the church pooplo merely had thoir own platitudes about roligion
confirmed. In order to break tho pattom, Rov. Cho determined to re-
order his operations. The English class and discussions with tho
enginoors had lasted for six months with nothing of significance de-
veloping except that a closo tio of friendship with a dozen young men
had emerged.

Part of Rev. Clio’s now plan was to spend time inside and outsido
tho shop getting to know those young mon. Within four yoars sovoral
of thoso mon had become department heads and company oxocutivos.

- 128 -

In 1968 and ’69 when wo became dooply immersed in tho problems of la-
bor relations, we alroadv had some firm foundations on tho company
sido. Another approach decided upon was that of regular visitation
to tho plant floor in order to got bottcr acquaintod with tho rank
and filo. Initially this is a difficult business. Outsiders without
any spocial certification aro not exactly wolcomod as brothers. Rov.
Cho's approach was to take a printed sheet extracted from a popular
radio broadcast that dealt with a variety of subjects and topics of
goneral intorost. As ho passed these out, there wore always a few
who would start a conversation. Over a couple of yoars there wore
vory few whom ho had not passed at loast a few words with. Rev. Cho
talks and oats with thorn almost everyday in ono factory or another.

This is a source of strength in the field of labor relations. This
is a unique posture. Not only do ho and the other chaplains loam
the workers* reactions and feolings, but to some degreo they also
sharo tho workers* sufferings.

At best, work conditions are hard and income low, but oven
among those who do the same job there are some who arc more unfortunate
and aro poorer than others. And as the Council at Jerusalem directed
that Paul should "remember tho poor, " so tho chaplain in the factory
does not neglect them.

One day Kim, who had worked in the shop for thirteen yoars,
did not appear. For five days there was no word. Never in thirteen
yoars had anything like this happen ed . Tiro of his -buddies wont out

to find him. Hfc&athouso was loo a tod some ton miles away, but when
they got thoro, they were told that Kim had moved. No ono was exact-
ly sure whoro but somewhoro in one of the littlo mountain aroas that
ring Inchun. After hours of hunting they finally tracked him down.

Ho was living in the middlo of a lopor colony. It was tho only houso
he could find that ho could pay the rent on. For two yoars his wife
had been extremely sick with mental depressions. In hopes of finding
a euro for her, Kim had used all his wages, had borrowed heavily and
lost the room where ho used to live. For tho last several months
thoro was not even food for his family of four to eat. One night
aftor walking the eight miles homo from work, ho had collapsed on the
floor. There he lay when his friends from the factory found him. Im-
mediately they wantod to rush him to the hospital, but second thought
told them that hospitals take money. They had none. After trying
to got Kim comfortable and buying a little food for the family, tho
men went back th tho shop to tako up a collection. Everyone helped
out, but it was enough for only a couple days' caro. Tho company
said they could do nothing since Kim's sickness was not related to his
worl$.

KoVe Oho iitV not know lim, but he did know several of ohe men
in Kim's department who told him what was going on. Rov. Cho immed-
iately mado arrangements with tho j.nchun Christian Hospital to admit
Kim and give him treatment as a charity pationt. His friends in the
shop carried the bill for somo of tho medicine. Fora few days it
looked like Kim might make it. He regained, consciousness and talked

- 130 -

intelligibly, but on tho fifth night in silence and loneliness ho
died. Rov, Cho saw to tho funeral, helped tho mother get the childron
into an orphanage, and arranged for tho mother to got somo needed
medication. All of this took time, of course. It also took money.

But it is a part of tho mission of a factory chaplain, and it is tho
part that lots him seo deep into the tragody of tho workers’ lives.

From tho very beginning we had paid periodic visits to the
union, but not until a couple of years passed and Rev, Cho was becom-
ing involved in tho life of the shop did our relations become anything
more than a cursory acquaintance. It devolopod, however, that on sev-
eral occasions tho union president consulted with Rov. Cho about some
problems of individual workers, so in tho normal process of conversa-
tion union problems and tho relations botwoon company and union bo-
came topics of conversation between them. Rev. Cho had a good first-
hand contact with tho rank and file. He also by 1965 had finished
collego lovol courses in management problems and union operations.

Those two men took on immediate liking to each other and a very close
friendship developed that was to define tho diroctions for much of
Rev. Cho’s work for over .thro o years. Tho friendship, however, was
to be broken in bitterness and failure in early 1969*

In Koroa, unions aro organized on an industrial basis. There
aro sixteen na.tion— wide union fodora.tions, but often the national or-
ganization is very weak. Among those who realize the nood for stronger
national unions was Rev.- Cho’ s friend Kim Chong Ho, the local union

- 131 -

president. When in the spring of 1967 he had the chance of becoming
cloctcd to the top national post, he decided to take it. It meant a
lot of headaches arid fights, he knew, but he thought it would bo
worth tho effort. The head of the national union, however r, recoives
no salary. Therefore, ho must rotain his position in tho local whilo
at tho sar.io time tryping to koep tabs on what is going around over
tho nation. To add to the unattractivoness of the job, factional
infighting between the heads of tho various locals is endemic and
brutal. Locals of tho samo national in tho same city, across tho
streot from one anothor refuse to cooperate. Each loador trios in
some form to got tho bettor of tho other. Nevertheless, Kim had a
calling and was going to try. Ho was actually well qualified for tho
job. Ho had been in tho shop for seven years beforo being elected
president. Ho was a good speaker: mild and friendly, but with con-
siderable substance.

Almost from the boginning, however, things went wrong. Ho was
oloctod, but almost immediately a candidate who had been dofeatod
raised his banners against him. In the board meetings or in the
daily operation of tho National or in Kim’s relations with the mem-
ber unions, this follow unionist obstructed, spread dissention, and
made accusations. Kim was able to accomplish nothing. In Is frus-
tration he turned quito often to Rev. Cho. Hours upon hours wore
spent, often late into the night, as the two of them would talk and
try to figuro a way by which something constructive could bo made of
tho moss. It was daring these talks that Rev. Cho learned that Kim

- 132 -

had boon bom and raisod a Methodist. Only after ho wont into the
factory did ho stop going to church. How of ton wo have soon this!

Tho men with a roal calling and sonse of justice havo come out from
tho church bocauso tho church talks but does not act. Kim ^Lived his
doublo lifo botwoon Ms local in Inchun and tho National in Seoul
for almost two years until ho gave up tho latter, a very do joe tod
young man. Ho had little time to recover himself, howovor^ His com-
pany was to bo denationalized.

This prosonted a throat to tho union and to all tho mon indi-
vidually. Thoy were to bo turned over to one of tho largost companies
in Koroa, famous for its anti-union stand. Workers began to look for
jobs clsowhoro. Tho union protested tho denationalization, but, of
courso, to no avail, A strike or walkout would only demonstrate the
union’s own weakness. Tho now owners announced that thoy intended
to retain the present exocutives of tho company. Those men, who had
been with the company for several years, wore concerned about the
problems of transfer to private ownership and about thopanic spread-
ing among tho mon.

In talking over the -'-situation with Kim, tho union prosident,
Rev. Cho expressed the idea that it might bo of some value for the
union and company men to sit down somewhere in neutral ground and
talk tho thing out. Tho Christian Academy Houso in Seoul would serve
as an appropria.to pla.co, he thought. Kim took tnis idea to uho plant
manager, who in turn talked it over with tho higher-ups. The union
was willing and oagor to have such a mooting whoro they could talk to

- 133 -

tho company on ovon torms, Tho company was willing to go along, and
tho management on tho shop level thought it could produce some real
results.

Through tho efforts of Rev, Cho and tho cooperation 'of tho
Academy Houso, a tiro-day mooting was held. Union men wore pariod
with company men for roommates. In a carpeted, peacefully decorated
circular hall in tho midst of Seoul’s beautiful mountains, tho union
and company shot fire and shell at each other for two days. Rev. Cho
chairod tho mooting. Tho company was angry bocauso of tho union's
suspicions and lack of understanding. Tho union feared for tho
jobs of tho men and for its very existence. Tho final session brought
littlo relief, but considerable understanding. The company represen-
tatives said they thought tho union could bo assurod that there would
bo no largo-scalo layoffs. Tho union was willing to cooperato as long
as the company was reasonable.

For a while after tho Academy House meeting tho situation seemed
to inprovo. Tho company president even stopped in at tho union office
to talk over some of tho now policies. Tho union was moro united than
over. Our office was working with Kim on a labor education program
for the rank and filo of his union. Then round two broke out with a
fury. The new company had factories in many parts of the country,
and it triod to administer, in as far as possiblo, a. similar personnel
policy for all of them. It is tho law that a terminated omployoo is
entitled to at least ono month of pay for oach yoar of service ren-
dered. During tho yourt that trio company was nat.ionaliz.od, tho union

- 13'+ -

had, through bargaining, achiuvod a progressive rate by which term-
ination pay was calculated. Up to ten years of service, an employee
received only one months pay por year of service. After that the
rato went up until at twenty years the employee could rocoivo two
and a third months’ pay por year. The now managomont now decided
that tills progressive syotom-of termination pay was unjust and intol-
erable. It would havo to bo roduced to comply with tho other fac-
tories in their system: one month por year regardless of length of
service.

Kim was summoned and the orders issued. Ho protested that
tho work contract was still in effect ana not be ^-negotiated

for at least six months. The company ropliod that they v.. — boun£

by the contract reached with tho former employer. Tho change would
havo to bo made immediately.

The union had nowhere to turn for rodress or complaint. They
had to solve it themselves. Tho whole story will probably novor bo
known. Kim never collod on his men to support him or to walk off the
job in protest. Perhaps he felt they were too f oarful of their own
jobs to make a strike stick. Or it may havo been a caso where tho
icon In charge felt a complete responsibility for solving problems
all by himself. His merit and qualifications as a loador are re-
flected in doing things for his subordinates, not in getting them to
aot on their own bohalf. Whatever the reason, Kim ontored into nego-
tiations singlo-handodly. He proved no match for tho company mon,
and finally, without consulting anyone olso, ho signed tho document

NaM.ll. m in- ni ^^4., .,

- 135 ~

invalidating the progressive rato for termination pay.

This ono man, tho president of the local union, can make
the decision in such cases. Probably more than any other thing, this
habit of unilateral decision-making cripples Korean Labor unions.

Rov. Cho had been involved in the negotiations ovor termination pay
from the beginning. His role in the negotiations was that of an
"acceptable" third party. Ho helped clarify tho issues and keep down
tempers. At the same time c he acted as consultant and friend to Kim.
Kim and Cho had gone through a lot of hard times and heartaches to-
gothor. How tho friendship was destroyed. The union was thrown into
a state of paralysis. Ina-.poriod of a couplo of months, Inohun’s
strongest union was ladld waste, Tho beginnings toward greater soli-
darity and rnnk-and-filo participa.tion which had begun to d oval op
wero destroyed. And a very capablo union leader was eliminated. Wow
the union is boing robuilt. It may bo yoars, howevor, before it can
regain tho ground it has lost.

v Our ministry in this one shop reprosonts ear process in involve
mont in mission. Nine years ago wc began with worship services for
a few Christians. From thoro wo wont to open discussions in the
plant whoro tho participants were almost entirely non-Christian,

Then through tho ministry of aiding tho injured and sick and through
constant visitation in tho shop, wo bocamo closely related to company
and union. So when disputes aroso wc woro in a position to be of sor
y Poo to both sides. Our own orientation and posture has bocomc that

- 136 -

of supporting tho demands of tho workors in thoir attempts to gain
tho right to participate in thoir unions, thoir companies and society.
This posture docs not nogato the Christian message of repentance and
salvation in Christ. It doos tho oxact opposito. It makos the moan-
ing of tho Gospol take on flesh and blood. Tho process of incarnation

%

takes placo.

Tho deeper ono goes into mission, tho more urgent becomes tho
need to take sides. The missionor is actually involvod in trying to
holp construct tho social structures and relationships within which
there can bo justico and individual dignity. To be of aid in this sit-
uation, tho missionor must be fully awaro of tho prosent imbalances
and injustices. His job is to join forces with those of liko mind
who aro seeking to establish a new equilibrium in society. Therefore
we have cooperated willingly and actively with unions on several levels.
Negotiations tiotwcon the company «m-i union is a very difficult and
specialized field. Frequently tho union mon are unproparod by exper-
ience or education to enter into negotiations on an equal basis with
the company. Through our Mission the unions have on & few occasions
mot univorsity professors .who are equipped to help them prepare for
tho negotiations. The company will object to tho "outsiders" be-
coming involved in tho negotiations, but increasingly tho workers are
going to have to resort to tho uso of experts to bolster tivair own
strength. And as tho union side grows in strength, the overall v«luo
and importance of labor negotiations will incroaso. Information and
oxportisc aro factors of power that the unions must use in their drive

- 137 -

to democratize labor-managomont rolatinns. In ordor to assist in
this procoss wo act as a source through which the nooded expertise
can bo obtainod.

Labor education is another instrument through which our concern

.1

for social balance can bo exprossod. Though there are a variety of

r

education programs for top level union leaders, there is very little
for the workers and. unions at the local lovol. Our first attempt at
labor education was in 1967. With the cooperation of sevoral of the
local unions, a throe-wook course on collective bargaining, union
administration and wages was held, in average attendance of forty
students was so oncouraging that from that itrao on one of our main
offorts has been in the field of labor education. At first we relied
almost completely on professors from Sooul, but we soon became dis-
illusioned. Most of them did not really understand tho worker's sit-
uation at all. Many of them never ovon bothcrod to proparo before
they camo. Gradually wo moved away from a locturo approach to a half
lecture and half workshop approach. Frequently wo find in tho work-
shops that the men themsolvos, whon engagod in serious study and dis-
cussion, can produco moro profound and appropriate remarks then college
professors. By using case studios, movies and discussions in careful
relation with tho subject of tho locturor, an cffoctivo process of
education is achieved.

As a rosult of these experiences in education for local union
loaders, there was bom a plan for even a doeper involvement in tho

133 -

procoss of worker and union development . Unions wore bom in tho

political stross of pc. s Liberation days whon tho communists wero

trying to gain inroads among tho laborers of the peninsula. The

workers became the focus for a long, hard political struggle botwoon

%

tho forcos of the loft and the right. Because of tho commanding
powor of the political forco, tho workers never had the opportunity
to develop their own organization and sense of solidarity. Unionism
was imposed from tho top down. Evon now much of unionism is very
top-heavy and a largo por cent of tho vrorkers, though passively go-
ing along with what tho union loaders do, really play almost no part
in tho union itself. Evon such matters as tho election of their of-
ficers or the docision on whether to accept or rojoct a wage increase
is in the hands of tho loaders. Instoad of a worker-centored union,
it is an officcr-ccntorod union.

Novortheless, thoro are many leaders who want to develop tho
workers 1 participation in tho union. Our experiences at labor ed-
ucation have brought us into contact with thoso loaders who are do-
sirous of developing worker participation. As a rosult, a now phaso
of cooperation was ushorod in: education programs for thG rank and
filo workers and union members. On this lovol tho use of university
professors is almost ruled out. The men want concroto talk about
concrete probloms. So materials and short talks about specific is—
suos coupled with a lot of discussion and movios aro tho most of fee-
tivo mothods. Tho union mombors aro intelligent. infor»od men and,
when locked in debate with othor ovor concroto issues of tho

- 139 -

shop and union, carry on as high a level of discussion as any group
anywhoro. Horo is the challenge that confronts Korean- society today.
How, in this highly centralized and hierarchical society, can the
common men and women form their own organizations and begin* to par-
ticipate fully in tiio economic-political levels of their lives? Their
capacities and dosircs to so participate aro well attested to, but
tho present structures of society, instead of encouraging them to
become active citizens, make passivity and compliance the important
social virtues. It is the urgent task not only of tho church but
the government as well to assist the workors and tho poor to create
new avenues and channels through which they too can contribute to
tho nation and share in its decisions.

Important as labor oducation is in tho democratization of the
union movement and society, it is action within tho specific tensions
and problem areas that will really create self-confidence among the
workers and allow them to contribute to the development process of
society. Frequently government officials and economists call for
cooperation between workers said employers as though all disputes and

struggles ore bed and act as an impediment to development. As a mat-

ter of fact, it is frequently in situations of tense conflict where
real creativity and progress take place. To be in a position of op-

position to or struggle against does w.ot
of the opponent is called for, but it as

n-nan that total destruction,
in those relations of ten-

S — '

here the opponents have to use their

UU. t v

:.ir sK2«Lis

- 140 -

and courage. Thus creativity and development bocomo possiblo. Un-
fortunately, the authorities, the companies, and ovon many of tho
union men fail to roalizo tho noed for tension and conflict. Tho

result too often is a union movomont controlled and detormined by

%

outsido forcos. On tho othor hand, thoro aro dramatic and courageous
acts by unions and workers that keop tho hope of democracy alive.

Wo have boon privileged to be able to cooporato in a fow of those
ovonts. It is not infroquent that the workers end up defeated, but
that is of secondary importanco. Tho fact that each year thoro aro
a variety of labor-management disputos goves witnoss to the hope of
tho pooplc for a democratic participation in their shops and society.

One foreign firm fired tho ncwly-oloctod union president for
allegedly using 200 won worth of company papor for union purposes.

The union responded by calling for a strike. Ninety-seven per cent
of the workers voted their agreement. Another company consistently
usod pressures to keep its own man in as hoad of tho union, but tho
workers reasserted themsolves and olected a man of their own choosing.
A company and union could not agree on tho amount of a wage increase,
so the union went on strike. Tho striko lasted several days, and a
compromise solution was worked out. Aftor it was all ovor, tho com-
pany and union men decided to regularize their mutual consultations.
Tho atnosphero of tho shop has incroased trenondously. In another
<?aso, word was lor.kod out that a private company and tho government
were carrying on secret negotiations in order to turn, ovor a certain
factory to tho private concom. When the union men heard of it, they

- 141 -

immediately bandod all tho workers togothor and marchod on tho officos
of tho privato concern to protest tho manner in which tho fato of
their work placo was being decided. They stayed at the company’s
gatos until an apology was given.

«

Theso are conflict issues. To require that there be cooper-
ation on all such things is the same as saying that tho workers must
abide by what tho company says. Such an attitude does violence to
the relationship betwoon two independent organizations such as a
union and a company. It also creates a barrier to production and
an unnecessary block to social development. The power of the com-
pany in disputo with the powoz*' of the workers creates possibilities
for progress for all.

CHAPTER V

PARTE CIPA TICK IN THE CITY

Chicago is a city of about five million. Porhaps a quartor of
those livo in what could bo classifiod as undosirablo or slum hous-
ing. Fifty or sixty years ago the old buildings that housod tho
Polish, tho Italian, tho East European Jows and other national minor-
ities now house tho hordes of American Negroes who have loft the
Southland, Ever since tho First World War they havo been coming,
hoping to find jobs and now lives. Even yet every yoar several thou-
sand now arrivals movo into approximately the samo already overcrowded
Black aroas of tho city. As tho Negroes have moved in, tho whites havo
moved out. The Negro, however, because he is Black has boon bottled
up into tight, preposterously overcrowded ghetto sections of tho town.
The problems a man faces living in this type of urban society aro many.
Most visible is the living quarters that ho can provide for his family.
There arc public apartments, but the waiting list is long and if one
is unlucky enough to get assigned to an apartment on the tenth or
fifteenth floor, just taking care of tho children and getting out
to the laundry and market become big chores. The halls and stain-rays
of theso largo apartments havo bocomo tho playground for the kids
and tho meeting place of young gangstors and thieves. So, though
the rent is cheap, the public apartments are not considered to bo do-
sirablo places to livo. In comparison -with a lot of tho private
housing, however, tho public apartments aro cloan and woll taken caro
of. A largo per cent of tho old buildings owned by individuals are
those built by the foreign immigrants a half century ago. Though tho

cwnors havo moved out to a cloan suburb, they either rent out to the
prosont occupants orv what is more likely, the ownors will havo sold
the houses to some real ostato agont who now keeps them for tho in-
come they bring in rent. In eithor case, the houses will probably
not havo boon ropariod for at least tho last twenty or thirvty years,
or sinco the original owner moved out of tho city. Often two, threo,
or four families will occupy tho same house, oach paying an exorbitant
rent. The city housing cede requires basic fire protoction, water
and sanitation, but since the finos on these aro so low & the owners
so hard to locate, few of the city codes aro actually abided by.

A second almost insurmountable problem facing tho resident in
this part of tho city is tho task of getting a job. Though thoro aro
want ads in tho paper each day, the Negro has tx/o handicaps: ho is

black, and ho is unprepared in oxperionco or skill to hold tho jobs
xtfhich need men. Cf these two tho latter is more important, for now
in American society tho hiring of Negroes has become quito accepted
and encouraged. But tho development of industry requires such high
levels of technical skill that many of tho Nogroes cannot compete.

They have not had tho job opportunities nor the oducation to fit thorn
for tho demands of tho labor market. So whoroas thoro is only about
threo to four per cent unemployment in tho United States, tho largest
percentage of tho unemployed is among tho city Nogroes. And those
who do find jobs got those positions for xtfhich thoro is tho loast
demand and tho smallest pay. Tho result is that tho city dwollor
finds himself oconominically shacklod to his poverty, do doos not

control tho moans whoroby ho can improve himself in his society.

Education should, bo of some assistance at least for tho noxt
gonoration. /.nd so it is, but tho next generation fs educational level
must be considorcd in relation to tho educational level of their poors
who livo in tho bettor parts of tho society. What actually happens
is that though tho educational level of tho ghetto children does im-
prove, the difference between their education and tho rost of the so-
ciety actually gets wider. The other children have improved at an
even faster rate. Tho amount of money that it would take to upgrade
tho schools so that they would bo on tho same lovel as other communi-
ties is huge, and the city authorities do not provide it. The teachers
who come to tho ghetto schools aro tho second-rate toachers who could
not find a job olsowhere. School equipment and facilities aro sub-
normal. Education seems to fit the pattorn. Instead of reforming
the situation, it perpetuates it.-

Tho political situation is similar. Politics could be tho moans
of improving tho area, but in fact it also preserves the injustices
of tho status quo. Bocause of thoir largo numbers, all concentrated
in tho ono aroa, tho poor of tho city have great political potential.

If thoy could organize and pressure for thoir rights as a political
power, something might bo dono. But tho political, party is already
controlled by others. Tho pooplo who usod to live thoro, tho real
ostato companios and tho politicians of tho Democratic Party control
everything . Thoir focus is not so much tho intorcst of tho pooplc,
but tho valuo to tho party and tho. mohotary profit to its. members.

- 145 -

A handful of Party loaders soloct the representatives to the City
Council, tho state legislature, and oven the national assembly, £11

f *

tho pooplo can do is vote for or against the candidates tho politicians
chooso. In Chicago it is particularly bad since only the Democratic
Party has any strength. Where the opposition Party is weak, the in-
terests of the people are not heard.

This is life for almost two million pooplo in one city. The
result, of course, is chaos. The individual . is;, up against insur-
mountable problems. There is nothing he can do. His own self-respect
withers. Tho potentials and ideas ho onco held in his head and body
die. Tho same process is obsorvablo in society. Family life breaks
up. There is little respoct for the parents. The children are edu-
cated on the streets and find their main loyalty to their gangs. Tho
gangs run free during tho night, making it unsafe for anyone to venture
out alono. Society’s hope and potential also die. The individuals
lockod within this society become holpless. In no way can thoy de-
termine their own destiny. Thoy are at tho morcy of tho politicians.
The politicians are men who live outsido their community. Thoy are
well-off men who work closoly with tho landlords, tho real estate
agents, tho rich. Self-respect, self-responsibility, and hope in tho
future do not appear. Their lives aro controlled by forces outsido
thorasolvos.

Whore is Christ in such a situation? What is he doing? What
does ho domand in this city? Jesus had a few points in common with
tho poor and dispossod of tho city. Ho, too, lived in a country whoro

- 146 -

a few men controlled the people. The Jewish upper classes controlled
society through their religious laws and rituals, and, where neco-
ssary, they called upon a foreign nation to execute capital punishment
for them. The peoplo were powerloss . Within this situation Jesus
formed his own group of foil oilers. Ho spolco words of justice ‘and
rightoousnoss fearlessly. Often he took direct steps such as throwing
money-changers out of the temple or attacking the Pharisees, who appar-
ently held the real political power among the Jews, for their hypocrisy.

He did this despite tho fact that ho knew where it was leading. Within
a closed and opprossivo society, he actod as a free man, In d as he
foresaw, he was crucified for being free. From the crucifixion came
the resurrection, and the power to be victorious even within such a
situation became a live option to everyone.

Now the Church and Christians who call, upon his name share Christ's
freedom, the freedom to join with him in fearlessly proclaiming jus-
tice and acting, against thoso powers which would deprive people of
the dignity of controlling their own lives. Tho claim upon us is not
only to be froe as Christ was, but to also reconstruct society so that
even tho poorest can participate in the decisions and powers that
govern their lives, Christ's freodom is expressed in the participa-
tion of the city's poor in each facot of their individual and social
life. Only in this manner con the image of God, lodged in every man,
come to rcalizo itself. Only through participation can we bogin to
approximate the freedom that Jesus let loose in the world.

In concrete terms it means that the people who populate tho

- 147 -

slums of Chicago need to have a direct say in the local and national
politics which govern their community. It moans that they have to
exorcise control over tholand speculators that stoal their homos and.
inflate ronts. Participation means that the pooplo of tho community
must bo represented on tho school boards and in tho government edu-
cation departments. They must begin making tho decisions about the
education their children will' recoivo. Likowiso it requires that the
voice of the unskilled and the jobloss be hoard in the boards of in-
dustry and business so that- they too can begin to share the burdens
of society instead of reaping all tho benefit. To bo human moans to
be crcativo to act, to dccido, to control one’s future. This is God’s
imago in us. It is this image in action that is freedom. Through
participation in tho roal forces, organizations and relationships of
society is this froedom created.

But participation and froedom do not develop automatically.

They do not omorgo as though by somo natural law. Freedom requires
courago, action and sacrifice. In modorn urban socioty it means thorc
must bo an organization through which tho people can oxpress them-
selves and make their power felt. Modern socioty is very closely or-
ganized. The individual, unless ho is unusually gifted, has almost
no chance of influencing anything. It is only as the poor and tho
weak organize and c oun ter-bal an co tho oxisting dominant powors that
the individual’s dignity con bccorno active and justice can bocomo a
possibility.

The peoplo of tho city, organized around their own noods for

i 143 -

education, sanitation, political rights, and better jobs, can form
a power that challenges and attacks tho presont authroities. It is
within tho tensions caused by such a confrontation that creativity,
justice and human freedom are formed. It is exactly this that dofinos
what urban mission is. The purpose of urban ministry is to help cro-
ato tensions between tho traditional powors of the city and tho or-
ganization of poople. Its method is organizing tho citizens around
their noeds, and supporting them in actions takon to enlarge their
prerogatives. Tho goal of urban mission is participation. Its method
is organization.

Perhaps the most successful organizer for people’s partici-
pation was Martin Luther King. About f if toon yoars ago he organized
the now famous Birmingham bus strike. Tho problem was ono specific
issuo: Should a person bo made to sit in the back of a bus or train
because he is Black? For decades the powers of society denied tho
Negro tho freedom to ride inhere he wanted to. Tho individual was help-
loss. But organized together around this one cor, non issuo they began
a social revolution. Together they boycotted the buses. Together
thoy attacked the evil of thoir socioty, and thoy won. Tho result
was that the boundaries of human froodom wore widened . both for tho
Ncgroos and Tax- •bho wno had been accepting such an inhuman

situation. It was from this small beginning that tho wholo process
of people’s participation in thoir soicoty began in Amorica.

As described abovo, tho high apartment buildings for the poor
peoplo of Chicago have become the hide-out of thiovos, gangsters.

- 149 -

and dopo poddlars , Women and ovon grown-up men aro afraid to bo alono
at night or to walk out on tho stroots or oven in the halls of the
apartment. In a parish where tho author was pastor of a small church,
tho people in one such apartment mot at tho church to discuss their
problem. There had been a wave of crime. Women had boon fholosted.
Robbery occurred almost ovoryday and a crowd of young gangsters al-
ways loitered in tho halls. If ono person would go out to complain,
ho was in dangor of being beaten up. Tho individual was helpless.

But together a system was worked out whoreby tho men who lived in tho
apartment patrolled the halls and elevators. If troublo developed,
a blow on the whistlo brought the adult men and women of every apart-
ment out into the halls. Faced with a superior number of people who
wanted order and safety, tho young gangsters loft. Tho system and

i

habits of society deprived tho apartment dwollers of their human
rights and dignity. By organizing, their responsibility was sharod
and their power was rendored effective.

In other example involves tho very technical and complicated
- business of city planning and tho problem of housing. Houses are of-
ten overcrowded, and since the owner does not live in tho building,
the building becomes dilapidated and unsafo* Much of the attention
of city planners is focused upon how to replace such housos with
bettor housos, but city planners frequently have littlo understand-
ing of tho human dimensions of city life. Roads they can plan.

High apartments they can build. Wator and sewage they can deal with.
But problems of human dignity, and community are beyond them. In

- 150 -

ono section of Chicago tho planners decided to tear down the old
buildings and make room for a new school and education center. This
was a very much needed project for tho community, but it so happened
that tho area to be torn down was ono of the few places where the
people who lived in tho houses actually oxmed them, us a result the
houses were in much better ropair than in most other sections of tho
ghetto area, Tho education conter could have beon put elsewhere,
but tho houses there wero owned by tho real estate men and politic
cians, who had a lot of influence in city hall. In ordor to pro-
tect their income coning from tho dilapidated housos, these men had
the planners put tho education center in tho area where the poor
people owned their o\m homes. Planners can master the problems of
constructing a new building or placing a new stroet, but frequently
beforo their skills arc put into practico tho prior political and
social decisions havo alroady been made. If tho voice of the people
concerned is to be heard, if their direction and ideas are to bo pro-
tected, it must be at the political and social, level. The technical
planners implinont tho political and social policies of thoso in con-
trol of government.

In the aroa of Chicago where this education center was to be
built, thero was an urban mission team callod tho West Side Parish,
in, long the staff members of this parish was a man who was an oxpert
in city planning and especially in housing plans. Knowing what was
going on in the city hall, ho organized the home owners of tho area.
Together they drew up a plan for the repair and improvomont not only

- 151 -

of their buildings, which were old yet still strong, but they also
included plans for a community contor, a shopping aroa, and a small
playground, ill of this would bo done with private money if tho

city would only grant a small loan, Theso plans wore then rushed to

%

tho political powors of the city hall. Immediately opposition was
voicod by tho roal estate agents and politicians who stood to lose
money if the education center were built elsewhere. The urban mis-
sioncr went to the city hall with representatives of tho home owners ’
organizations and fought for their proposal, Tho city’s plan would
destroy tho only stable oloment in tho society and it would allow
a fexr landlords to continue to colloct their exorbitant rents from
poor pooplc. The missioncr’s plan would have protected the homo
owners, and mado the whole aroa a bettor community, Tho education
center could be put whero the bad houses wore. Everyone would have
profited - except the few landlords, real estate men, and politicians.
Nevertheless, the plan put forth by tho missi oners and home own or s’
organization was rejected, Tho education center was put up in tho
'area whero the people ownod their homos, Thoy, of course, wero paid
for their property but wore forced out of tho community. Why? Tho
landlords and real estate men had more political power than tho pooplo.

The three elements of urban mission aro clear. First there
must be organization of the pooplo involved, bccond ohero must bo
some form of expertise. This may be expertise in housing problems,
city planning, political maneuvering or oxpertisc in education, in-
dustry, or work with gangs. And thirdly there must be action.

- 152 -

Martin Luther King suococdod bocauso ho took action. Tho urban mis-
sionor failed because, despite the superiority of his expertise, his
organization was not able to act with enough strength to defeat tho
power of tiio real estate wen.

%

Before we move over into urban missinn in Korea, one more fact
of the ministry in .American cities needs to be explained. It is what
wo can call direct political involvement. L 11 urban mission is poli-
tical, but there are times and places where missioners and the church
as a whole need to get directly involved in a political campaign.

It is of utmost importance that there bo men in tho city hall, the
national assembly and oven in tho presidency who understand and rep-
resent tho poor and tho itforking class of society. In the legislative
halls tho laws that govern everything from labor relations to taxes
to the .cost of education are decided, and in the government bureau-
cracies these laws are administered and enforced. The daily life of
every citizen is directly influenced and determined by tho political
structures and decisions, but it is tho poor, the industrial workers,
the citizens whithout property who have almost no representation
among those who make and onforcc tho laws. The individual who lives
in the city’s ghettos is overwhelmed by tho complexity of his sur-
roundings and the impossibility of evor being able to change tho
situation. Ho has to live tho best ho can. The injustices and in-
human treatment are part of life. Ho bccomos fatalistic and bitter.
Ho has no say in who the political candidates will be. The party

. As as in Chicago, if thoro is only one party, it is oven

does that

- 153 -

worso. If thoro are two candidates representing oqually strong par-
ties, the individual citizen can learn a lot about both of them. The
candidates mil tor/e to state what thoy are and what they stand for.
Thus tho citizen can make an intelligent decision. Whore one party
complotoly dominates 3 the citizen can never bo sure that he is not
boing lied to and mislead.

Ls in other situations, organization and action by and among
the city*s poor is called for. But of all tho lovels of participation
this is the most difficult. . It requires a skill and a sustaining
power far beyond tho capacity of most citizens. Novortholoss, unloss
somo way by which tho avorago citizen can bo activoly and intelli-
gently involved in the politics of tho city and nation, thero is lit-
tle chance that thero will bo a roal participation at any level.

Thero is also little chance that a scoiety will be democratized or
humanized.

Bocauso of the complexity of direct political involvomont,
a ministry by a group of experts is ossontial. Tho candidates and
issues must bo studied and judgod from tho point of view of justice
and tho pcoplo's bonofit. Tho voting rocord of each candidate in the
natioanl assembly or city hall must bo examined and published. The
policies and actions of tho candidates must be dobatod and judged.

Only an organization of exports can carry on such a sorvico, but tho
wholo purpose is then to make choices and try to 6G^ pcoplo
tho city to support tho candidates and party which through thoir ac-
tions havo worked for tho bonofit of tho poor, tho workors, tho weak.

- 154 -

During the campaign and before, rallies aro held, postors made, and
every home visited in order to get the chosen candidates elected. In
cases whore none of tho profosional politicians aro acceptable, rep-
resentatives chosen from among the people aro backod. Even if such
a candidate cannot win, tho portost vote for him will serve as a warn-
ing to professional politicians that they had bettor got closer to
tho people.

Tho process cf urbanization is, of course, not unique to tho
United States. It has bocorno a phenomenon for the whole world, and
as industrialization and modernization proceed, urbanization increas-
ingly becomes one of tho most difficult and demanding challenges of
a nation. According to figures put out by tho Economic Planning Board
in 1949 thero were only a little over three million pooplo designated
as urban dwellers. In 1966 the figures had about triplod. By 1 968
the city population had increased to over 10,000,000. Tho largo per-
centage of tho increase has contorod in Seoul, a city now of 4,500,000,
a population comparable to Chicago. If we were to list the problems
that plague Seoul City wo would find that many of the samo problems
listed above as problems of Chicago show up in Sooul's list: problems
of inadoquato school facilities, growing crime rate, slums and lack
of low-income housing, sanitation and water supply, unemployment,
alienation botwocn citizens and police, and the concentration of
news media into the hands of a few large companies. Cf all of these
tho most draxiatic, andpcrha.ps tho most difficult of solution, is that
of providing houses for tho poor.

- 155 -

It was onco thought in tho United Statos, back in the 1930's
and 40* s that if only enough high-rise apartmonts could be built, all
of the poor would have adoquato shelter and thereby tho basic human

needs would be taken care of. Tho results, however, havo been frus-

%

t rating. The high rises have become tho centers of crime and the
modem slums. Thoro does not seem to bo a positive correlation botwoon
a large, outwardly strong looking apartment and tho development of
human community or the solution of city problems. In addition, tho
supply of the houseless seems to be ondloss, Thoy movo from one
blighted area to another, Thoro is no stability, no foundations upon
which a responsible society can bo built. And, of courso, thoro aro
always the crooks and evil mon who manipulate land, government and
pooplo for thoir cwn financial and political ends. Tho problem of
adoquato city housing must not bo separated from the problem of ade-
quate community and social foundation.

A concroto caso will clarify the problem and give us a glimpse
of tho tremondous complexity of city planning and housing. Tho resi-
dents of a certain area consisted of basically throo typo3 of citizens.
Many of the owners of tho shacks had been living there over since the
Koroan War twenty years ago.. Their families, had boon bom and raised
in thoso shacks;, the children had played in the narrow paths and hills
and had bocomo sick because of tho area’s exposure and dirt. This was
home, humble though it was. There wero othors who also wore rosidonts
of long standing. Thoy, howevor, owned nothing, Thoy were rontors.

An amount of 50,000 to 100,000 won had rented them a room and kitchon.

- 156 -

They too looked upon this miserable placo as their homo. The third
class of rosidont was the transient. Thoro wore large numbers of
those who rented by the day or tho month, but moved on after a short
while. One of these rentors was Pak Kyung Yu. Pak workod in a near-
by factory errning about 10,000 - 12,000 won por month, After years
of swings and suffering, he gathored enough monoy to buy one of tho
houses in the neighborhood. First ho cleared with the Koo Chong as
to whether there were any plans for clearing tho area or putting a
road through. The clerk at tho Koo Chong assured him there wore no
plans for his area. Pak bought his house. All of his savings wont
into it. In addition, ho borrowed 80,000 won, on which he promised
to pay five por cent por month. His work was s toady and within a
year ho figured the debt could bo paid off.

3ut into this area, which we who livo well call a slum, came
an ordor from the city hall. "You will move your houso away from its
present sito to a designated area on tho outskirts of the city. This
will be done x>dthin twonty days. A city firo road is being put in
for everyone's protoction." Fifty families were effoctcd. One of
those was Pak Kyung Yu. Only throo months before ho had closed tho
deal and purchased his houso. How that house was to bo tom down, and
he and his family wore to be moved miles away from his work, from his
children's school and tho community they had known for all thoir mar-
ried life. In unboliof and anger Pak went to tho Koo Chung to fiiri
tho man who had assurod him that there was no road plans for the
area. But the man was not to bo found. Ill of the pooplo rolatod

- 157 -

to tho planning for that area had boon transferred to other places of
work. Tho transfers took placo apparently right before tho plans for
tho road had boon made public. So whon Pak wont to the KooChung to

talk and appeal his caso, thoro was no ono who know anything about

%

the plans. Thoy wore made 'and docidod upon. Thoro was nothing to bo
done. Pale was frustrated, helpless and broken. There was no ono to
appeal to, no way of coining to grips with this bolt of bureaucratic
fate that had destroyed him.

The fifty families wero to be moved to a placo an hour outsido
of town. Tho men would have to pay bus fare to get into their work.

To go to market or carry on a part timo job, tho women would have to
be gone from tho house for longer times. Thoro was nothing in tho
area except empty ground. Each family would have 12 pyung for its
uso. Nothing was said about ownership of the land, Whon the citi-
zens protested, thoy were told that it was for tho best intorosts of
all. Thoy had to movo, or be moved, within tho sot timo. The;. land
thoy wo.ro now on did not belong to thorn anymore. It was the city's,
and thoroforo the city could do as it had planned. Somo of the poople
porsistod in their resistance and wore forcibly movod. Most of the
others, fooling tho hopelessness of tho situation, wont whore thoy
woro told. Financially thoy are now in worst straits than before,
Familywiso and community-wise thoy havo boon uprooted, Novortholoss,
tho aroa they loft now has a firo road. It is a blossing to tho ma—
jerity, but even the onos that are loft rolaizo theirhomos also can
bo taken with only a twonty-day notico. Thoro is a bitterness toward

the authorities and a dospair in their minds created by this twenty-
day notice to abandon tho only homo thoy have known.

In a similar type of aroa the command was even moro devastating.
Instead of only fifty families, tho whole neighborhood was booing evac-
uated to mako room for a series of high-riso apartments. While tho
apartments wore being built, tho residents of tho areas would bo moved
to an aroa outisde of tho city. Each rosidont of tho slum aroa was
to bo given a ticket that would give them priority rights to an apart-
ment in tho now buildings.

At first many of the people complained and showed sings of
resistance. Pooplo just naturally fight for their homos. But the
authorities had decidod, and there. was no turning back. Living had
nevor boon easy in tho shacks of the lsum area, but during the years
it had taken on a rhythm and order of its own. Now, everything was
in chaos. Tho months of waiting to got into tho apartments wore hard.
Many sold their priority tickets and drifted away into some othor city
slum area. Others saved and borrowed in order to bo able to move in-
to the apartmont. But the financial burden was too groat. Thoy had
to pay intorest on tho 200,000 won thoy had borrowed in ordor to pay
tho entrance foes and repair costs of thoir apartment. In addition,
they had to kcop up tho monthly rent paymonts of 2,700 won per month.

/if tor staying tho required time, the former slum dwellers began to
sell. They could get perhaps 400,000 won for thoir new homos. This
woudl pay off thoir debt and givo thorn a littlo to got a room in somo

- 159 -

as yot uncleared slum area in another part of town.

The old slum area was gone. So were the community and homes
that had been created during long yoars of hardship. Now thore are
largo, drab apartments filled mostly with tho middle-class 'people
who have bought out tho slum residents for whom tho building was in-
tended. Somewhere else in tho city, overcrowding and slum factors
are being created by tho now immigration of tho former slum, formor
apartment building dwellers.

It ha boon ostimax-jd , that almost 205,000 new housing units
are needed each year, and in Seoul alone an increase of 50$ ovor the
present number of residences are needed if each family is to bo pro-
vided with a dwelling unit. Tho problem is of such stupendous pro-
portions that there ban bo no room for useless criticism of tho au-
thorities who havo tackldd tho problem. City renewal, low-income
housing, and slum clearance are probi^R that havo yet to be solved
by any nation. Thera aro, however, several dimensions Qf tho Korean
S(v;ne that need to bo explored if the problems of urban living «>re
to bo met and human society onhanced. Tho first of those is tho
recognition by the authorities that tho problom of slum housing and
over-crowding is ono croatod by the vagaries of history, not by the
intent or desiro of tho inhabitants of tho poor areas. War forced
many into this form of misorablo living, and tho present policies of
oconomic, industrial development havo onticod other thousands into
the cities with tho hope of a better living. Tho residents are not
the onemy of tho authorities. Nor aro thoy children that can bo pushed

- l6o -

around at will, The right aft: trio and appropriate understanding of
the causos of the situation on the part of the administering authori-
ties would go far in oasying some of the tensions. It might also lead
to more caroful and sympathetic planning. It is an ironic and unnec-
essary injustice for the authorities to back up thoir twonty-day not-
ices by telling the slum residents that this is government land and
therefore tho city can do as it wishes. Legally perhaps it does be-
long to tho government, but yet it was corporate hope of development
that brought thoso citizens to this particular pioco of land. Renewal
and clearance must take place, but a right understanding of tho causos
of the problem would provide a noedod framowork from which the prob-
lem can bo approached,

A sooond dimension that needs much study and consideration is
-v-oi-jr ndUi.ro of wha-fc **. oo-csU.od slum is. The most superficial
definition would identify it in ito physical terms oof so many square
feet of space. But in fact a slum area may contain many factors that
are very desirable for city lviing. Dospite the poor and unsanitary
conditions, there does dovolop a human community, a neighborhood of
mutual concern and protection. Human, relations arc built that give
individuals meaning and full ili v.ir*n t . There can bo a real security

t

within tho community. Tho vital question for tlie city planners is
how they can help improve the physical surroundings without destroy-
iv»s Che human, ccasarcr.nl ✓aiues that have been created. For it is
only as tho .ocure, stable elements of tho community are supported

161 -

and supplemented by the city housing md renex^al plans that the city’s
population develops and is able to contribute to society. A plan of
mass apartment buildings may make the city oven poorer by destroying
the existing human and community structures. And the slum dwellers
of one area may disappear* only to roappear in some othor slum of the
city, poorer nox^j than they were in the first place. City planning
and its administration take': a depth of expertise in human values and
community structuros. The task of bxiilding an apartment building is
actually one of the simpler problems that city renewal programs have
to deal •with.

Thridly, men need security. To strip the slum resident of the
only shred of security that ho has without providing a comparable se-
curity is to destroy him. The land is the government’s. Even the

*v

land that the pooplo are moved to is often of uncertain oxrmorship.

What is a man to live for? In what is he to have pride? Where is ho
safe? Tho answer is in some place that ho can call his own. Some
small pioco of land or a homo which is his will provide a man xr&th
prido and courago and hope. Whore it is necessary to move pooplo from
thoir homes, a prior planning whereby thoy can bo given legal ox'jnor-
ship to a small spaco of land will go far to securo tho cooperation
of slxxm dwollors for clearance projects. Tho land belongs to tho
pooplo. It is administered, of course, by tho government - but for
tho citizens. And the residents of tho slums are no less citizens
than tho city mayor or president. They too need some place they can

a all homo.

- 162 -

Fourth, and porllaps most. important of all, is tho question of
citizens ’ participation on tho wholo procoss of planning and admini-
stration. It has been discovored after many years of frustration over
programs of city planning, low-income housing, and community develop-
ment, that thorc must bo a balanco betwoon tho planning authorities
and tho citizens involved. Urban ronowal is not just a technical
problem of roads and buildings. It is a human, community affair.
Therefore the pooplo and social organizations most closely involved
must also havo a participating role. There ace a variety of forms
which such participation can take. Perhaps the simplest form is open
discussion meetings of the citizens before the final draft of a plan
is made and executed. Such a simple approach whore citizens, reli-
gious loaders, privato institutes, otc. could study and express their
evaluations of tho proposed plans would create an atmosphere of good
will and also prevent tho construction of buildings that do not havo
tho nocessary sanitation facilities or are structurally woak. This
typo of participation is minimal. But many exports in tho field would
claim that participation must bo much more basic and thorough. In cer-
tain South American countries whero the city housing situation is
ovon worse than ICoroa, tho city planning authorities have encouraged
tho residents to build their own cooperative housing. A basic plan
for roads and sanitation facilities is provided. Thon those residents
who are willing to join their small assets with those of thoir neigh-
bors become eligible for loans and grants of building materials and
capital with which they can construct on a cooperative basis their

- 163 -

own homos. In additionP rid in construction dosign is givon so that
thoro is not only space for each family, but additional space is
available for renting or for uso as shops or small factories accord-
ing to the wishes of the participants. The land and the buildings,

• ft

of courso, aro the legal property of the people. A balance is sought
between government planning and expertise and tho creative, responsible
participation of the citizens .

It is claimod that* though such citizen participation is not
dramatic nor politically expedient, in tho long run it provides a moro
stablo community which proservos human valuos and at tho samo time
providos moro housing units per unit of ground than does the indis-
criminate construction of high-rise apartments. There are those who
claim that such an approach is feasiblo in Korea. Even if tho cooper-
ative building and ownership approach could not be made to function,
if tho city plannors were to lay before tho citizens a. proposed
scheme for tho noco.93a.ry roans aim sanitM-ti*** •j’aiame, thon together
they and othor social organizations could begin to plan for tho re-
newal of tho area. A fivo-year basis might be feasiblo. Where the
owners invost and improve their houses and lots to a desired lovel,
thon tho legal title to ownership would be granted. Government sup-
port in tho way of small loans and material aid could assist tho
process. Such hblp would, of course, also bo available to those who
now own thoir land and homos if those happen to bo in a blighted aroa.

Patricipation so that tho citizons thomsolvos have some deci-
sion, power, and responsibility in tno croation of thoir own city is

absolutely necessary., The possible methods aro almost unlimited.
Skills in administering and executing such an approach are available.
There aro countless experiences of citios and pi armors in other na-
tions that can bo drawn upon. But this brings us to an underlying
fundamental question not of skill, technique or approach, but of pol-
itics. Tho context in which tho problems of urban living exist and
in which they aro handled is a political one, imd tho basic political
quostion is this: Does the govommont intend to create a social base

of free, responsible citizens or does it intend to retain decision and
responsibility totally to itself? This is a fundamental quostion
which must not bo avoided. Is tho nation to bo run by a political
and technical elite, or aro the workers, tho poor, tho common citizens
also to share in tho creation of their nation? Is tho government to
tales tho responsibility of working for and" providing tho welfare state
for tho citizens while they remain inert and passive, or aro tho cre-
ative powers of tho common citizens to bo tapped and channeled into
tho development of a high level of humanity? This is tho core ques-
tion of urban renewal and of national dovolopmont. Tho concentration
of decision and power into the hands of tho elite may create an in-
teresting and oven economically developed facade, but not a human, ..
democratic society. Yet it is exactly hero, over this most basic of
questions that bureaucracies and ruling circles stumble. They assume
an intelligence and superiority of judgment that rosults in tho con-
viction that they havo to make tho decisions and do all tho work for
a poor bonightod citizenry which is too ignorant to take care of it-

- 165 -

solf. Until tho last few years , tills has probably boon the basic
flaw of urban renewal programs tho world ovor. Only in the last fow
years has tho vital. role of citizen participation boon discovered.
Korea seoms to be following tho footsteps of tho older patterns. City
planning and housing problems aro imposed upon tho populace rathor
than planned with tho populaco. Thus is tho prevailing philosophy
of centralism and rulo by the olito refloctod in tho actual operation
of city govommont.

As long as tho ruling olito maintain tho fiction that it can
and should administer and docido everything p thoro is little chance
that now and creative approaches to development can be tried. Tho
citizens must bo encouraged Inform their own organizations to super-
vi = o owd douide about their apartments and. communities. The author-
ities must not bo afraid of it. for fear that the opposition party will
bocomo involved. Now structures whereby tho workers and poor of so-
cioty can chooso their own candidates for the national assembly, the
city, and provincial governments must bo discovored. At present,
candidates of national assembly are selected by a few party bosses.

All tho people can do is chooso botvrocn tho couple candidates that
tho politicians present to thorn. This can hardly bo called responsible
democratic oporat'" *n. It is rulo by an olito. Evon in areas where
tho majority of the voters aro workers and union members, the only
candidates they have to chooso from aro pro-choson by a fow powerful
politicians who havo financial backing.

The question of urban planning depends in the last analysis on

tho political question of whether the pooplo are to bo allowed tho
powers of decision or not. If tho pooplo aro, in fact, to participate

responsibly in society, then now democratic structures for tho expros-

%

sion of the will of the poople in choosing thoir own candidatos for
national and local governments must bo creatod, Unions must bo put
into tho hands of tho workers, and urban ronowal must bo based upon
a balanco of citizen participation and government expertise. Every-
thing depends upon the prevailing political ideology. Is the present
centralism to become even strongor and all-pervasive? Or are tho cit-
izens to bo recognized as the nation’s most important factor, and as
such giv on tho opportunity to help creato thoir own societies and
communities? /ill urban and social problems are decided within the
context of this political orientation.

The othor problems of modom urban society would also be ana-
lyzed in a manner similar to tho one problem of housing for low-incomc
citizens. It is tho task of the Church to do this, to becomo so in-
volved in each of the areas of city life so that it will bo woll-ac-
quaintod with the facts of the situation and also bo deeply involved
so as to act in cooporation with tho weak and poor of the city. It
is exactly this that is meant by urban mission. The Church partici-
pates in mission in so far as it assists tho city’s masses to gain
control over their own lives. It is a thoology of taking sidos. The
city’s poor and dispossessed becomo tho location of Christ's creativity
and salvation, and it is there whore tho Church must bo alive. s

- 167 -

men and women are helped to exerciso their own powers and abilities
that God gave them, Christ’s love and humanity’s goal are made real-
ities. This may require tensions, confrontations and suffering. But
that is the nature of Christ himself. It is hardship for the salva-
tion both of the poor and rich, the weak and the strong. Those who
would maintain men in their less than human situation of poverty,
ignorance and passivity by defending the present and traditional pat-
terns of society aro in a greater noed of Christ’s witness from among
the poor than are the poor themselves.

Chaptor VI
BECOMING THE BODY

»

The general characteristics of industrial society aro well
known. Therefore there is no need to try and analyze at length what
an industrial society is. Nevertheless, if we are to speak of the
church and its mission, it is necossary for us to isolate a few of
the main factors of the society within which the church exists. In
order to do this, let us look at a rather isolated industrial mining
village. Here in miniature wo can discover the major characteristics
of modern society, and though tho pattom which exists in the small
mining village will be quite simple as comparte to the society as a
wholo, the basic characteristics will prove to be the same,

. The village I have in mind is not large. The mine employs
about a thousand workers. Tho total population may number about
10.000, Everything, of course, centers around tho mine. Village
life, its rhythm, its joys, its fears all find their source in tho
mine. The most characteristic feature of the village as an indust-
rial society is the centrality of the company. Because of its finan-
cial influence and ownership of tho means of production, it becomes
the main determining force in society. Insido tho mine, of course,
the men work directly undor tho companyls command; but even those
outsido aro just as influenced by and dopendont on this central con-
centrated power. Ideally this power would be tempered in society by
the counter power of a labor union and the regulating power of govern-
ment. But it frequently happens that tho idoal situation loses out

- 169 -

to financial powor; tho union bocomos dominated by the company, and
tho government agencies become tho company’s closest ally.

There arc many other features of this village that arc import-
ant, but everything else follows from tho one core: company power.
Since tho company has authority over hiring, paying, and firing the
employee, tho workers’ lives are ones of continuous insecurity and
fear. The very nature of tho work evokes those two omotions, but in
addition oven one who has boon with tho company for a long time can
bo terminated on short notico. An unskilled or semi-skilled man must
always bo fearful for his job. His life and that of all his family
and ovon the lives of tho morchants that soil him food dopond on the
monoy paid by tho company. On tho other hand, howovor, thcro is no-
thing they can do to oraso tho insocurity and foar of unemployment.

Within tho village society itself, distinctions and valuos and

•%»

human relations arc centered around monoy and position. Though tho
mine owner and president, of the company live in Seoul, they and those
who are close to them, according to rank within the company, arc givon
tho ranks of honor in socioty. Tho further one is romoved from di-
rect relationships with the top figure, tho president, tho less pres-
tige and recognition ho recoivcs from tho stores, the banks, tho
police, tho schools, and ovon his follow workers. To a large oxtent
ovon a man’s concopt of himself is determinod by the hierarchical or-
dering of socioty. Tho worker whose income is small and who has only
soon tho boss from a distance is not only judgod to bo a lower class
citizen by his socioty, ho ovon accepts that image of himself and

-170-

acts and thinks as though ho actually wcro inferior, Tho old omotions
and habits of relationships that oxistod botween landlord and sorf
bocomc transplanted into tho industrial society. Only now the top
rung of society is occupiod by employers and politicians.

%

Yet anew idoa and a new motivation has boon invading tho pop-
ulation for a long time now. It is the concept of democracy and tho
idea that workers havo tho right and ability to participate in the
political and economic areas of life. Radio, newspapers, and evon
television cducato them to new ideas and now expectation. A frustra-
tion is being croatod as tho desire for physical end social benefits
increase. Though the old system and mentality still dominate, now
there is a dissatisfaction, a ferment, new dreams.

Another general characteristic of tho mining town, as of soci-
ety as a wholo, is the predominately it is run not as much be personal
or humanitarian considerations as in the days of landlords and serfs.
Now the almost mechanical decisions of organizations and govornmont
have become the determinative factors of society. The company which
can exercise lifo or death influence over tho workers is far moro de-
termined by tho paco of development in tho railroad system and in tho
markot demands for coal, now that oil has become a competitor, than
it is by the personal inclinations of the company president or by
tho humanitarian demands of the workers. Tho technical and economic
necessities of tho national and international economic system aro
powors that determine tho details of socioty. Thoro are men who sit
in the president’s chair and who act as tho board of directors, but

- 171 -

their actions are to a largo degreo detormined by tho demands of tho
organization to expand and incroasc profits and to porpetuato itself.

£11 of theso various characteristics aro oasily isolated and

identified in a small industrialized mining village. Though in much

%

moro complex patterns in tho larger society, tho samo basic factors
and forces dominate this mining society. .Within this intorpaly of
forces, the individual livos. His freedom and therefore his dignity
and development depend on the amount of control ho can influence over
his world. Society is thus seen as a hierarchy of freedom. No one
is one hundred per cent free. Fc\tf aro absolutely bound. But those
Who by virtue of their power, education and political connections
oxcrcisc a high dogrcc of decision over both their own private lives
and tho nation's wolf are contrast sharply with tho bast majority of
the population which can oxercise only a very limitod decision over
such basic ma.ttcrs as their eating habits. Tho decisions of tho top
company men, the government plannors, and tho economic organizations
determine what tho poor man has for lunch. Power of decision over
their lives and destinies is in tho hands ofothors. Therefore froodom
and human dignity are void of meaning. Tho task of society is to
onlargo tho boundaries of tho workers' power of decision, which is to
incrca.se his froodom.

Lot us go oack to tho miming vallago. i^s saj.d a.eo\,ro, lifo in
all its variod dotail is centered around tho mine and its control of
society. In the midst of this villago and across the road from the
mine is a small Christian Churchf the only one in tho villago. What

- 172 -

kind of a pat torn of life doos it foil ox*? What is its relation v/ith
its industrial society? Tho history of tho church goes back ton to
fiftoon years. For most of that timo ono man has pastored tho church
and built it up to its prosont membership of about a hundred. The
pastor is in his early forties, a very diligent and devotod man who
looks after his flock with care. Ho has boon to tho mine only once,
and that was to ask for a donation for a church program. The church
life revolves around tho familiar pattorn of worship scrvicos on Sun-
day and Wednesday, davm prayer meetings, class mootings on Fridays,
and pastoral visitation. Of the church’s hundred mombors, about sev-
enty arc middle-aged and older women. There is a fair representation
of junior high students. The older high school aged people aro thoso
who aro eithor unemployed or work in the shops of tho villago markot.
There arc also a dozen or so adult mon who arc school teachers, mer-
chants, or civil servants. The church’s male officers come from this
group. Lastly there arc throo men from the mines. One of them works
underground in tho pit. One labors above ground, and ono works in
the company offices. Almost all of thoso Christians have boon born
and raised in tho church. Thoro soem to bo very fow new converts
these days. Tho class loaders arc diligent in bringing now women to
church scrvicos but very few really romain. Tho pastor and officers
aro quito evangelistic ally minded. The pastor invites everyone he can
to come out to church, and twice a year, in the spring and autumn,
there is a church rovivnl. But unliko what wo havo hoard about the

- 173 -

\ ' - 1

old days, very fow non-Christians 3 how up at revivals. Evon tho loud-
shouting, hand-clapping evangelist seems to havo lost his appeal.
Fooling that something was missing in church outreach, tho pastor and
an cldor borrowod a loud speaker systom and sot it up in front of the
main gato of tho mine and preached for tho workers as thoy wore oithar
going to or coming from work. The pastor had been to seminars whore
ho was told that in the modorn world the church could not wait until
the people come to tho church. Tho church has to go out to meet tho
pooplc. Efrp using the mike to preach to the miners oh was leaving the
church and going out into tho world, but oven so the rosponso was dis-

, J

heartening. Only a very few oven stopped long onough to soe what was
going on. A couplo made dirty romarks, but most just ignored thorn
and kept on going.

Tho pastor and pooplo Poalize that the church and Christ are
for evoryono. Christ died for us all. This is preached and bolievod.
By coming to church one can meet Christ and receive his blessings,
his forgivenoss, and tho salvation of hoa.von. Once ono has received
this blossing of God, ho begins to evidence a certain new pattom in
his now 3_ifo. Ho koops tho Sabbath. Ho docs not drink or smoko.

In as far as possible ho will pay his titho and attond all the church
meetings. This is tho lifo of faith. By boing faithful in these
things he knows himself to be in God’s grace andt to have the promiso
of eternal life. It is a somowhat domanding faith, yot thero is c~
strongth in it. Tho Christian fellowship ic froquently very onjoy- j

- 174 -

ablo and ono knows his own life to bo with tho lovo of almighty God.

Basically this pattern of church life and faith is reproduced
in tho thousands of churches that populate Koroa. Thorc is vory lit-
tle distinction between a mining village, a farming village, or a

0

big city church. In tho midst of the industrial socioty character-
ized by tho extreme concentration of financial and political powor,
working class fear and insecurity, break-up of family life and control
by mechanical economic forces, stands tho church preaching tho blocs-
ing of God, giving the call to the world to join it in its life of
faith.

IttLthin the same geographical boundaries we have, as it were,

i

two separate and distinct societies. Tho ono represented by the min-
ing company is dominant, but the one represented by tho church has
its hope in heaven and thus fcols superior to and more righteous than
tho world of tho mine. It is possible for these two to co-exist
almost indefinitely. Tho mining company and tho village church can
continue to co-habitato in tho same village without conflict or with-
out any apparent relationship whatsoever. Indcod, tho men and or-
ganizations that the mino represents would like to kocp tho church
in its present posture, preaching its present message. Such an in-
stitution gives a bit of stability to society without in any way en-
dangering their own authority. Tho critical question is how should
the church, its people and its pastor, conceive of itself? It is
possible for the church to say that tho pattern we now follow and
tho mossage wo now proach is God's immutablo and holy will, and

thorcforo our proscnt posture is correct. We stand as a witness within
an ovil and materialistic world to tho truth that only tho spiritual
is of value. The world's hope is to join us. If one is to accept
this as tho corroct posture of the church of Christ, thon there is

a

little problem. We can continue as wo aro. All we need is a bit of
development in method so that we can porsundo raoro people to join us.

But Jesus seems to stand against this very posture of religion.
As presented in tho first throe Gospols, almost every phase of Josus'
lifo was in sharp contrast to thoso who would reduce man’s relation
to God to a keeping of sacred rules. And though ho has high rogard
for the. individual’s soul and salvation, he does not seem at all like
a' revivalistic preacher. Jesus is a poor man among men. His conflict
with tho Pharisees and Scribes reflect his posturo as one who is out-
side the accepted conduct for religious 111*0. Ko contends in Matthew
12 and 23 that evangelizing, paying the titho, and keeping tho Sab-
bath arc all secondary. Ho turns the standards upsido down. Ho acts
and talks as one who livos among and for tho poor and outcast. Somo
of his opponents oven go so far as to call him a. "glutton and a drunk-
ard." Josus stands in that society as a threat to tho very pattern
of religion which our church today defends so strongly. As one of
the non-clorgy, as ono of tho pooplo, he demands morcy and justico
and human respect. He declares that it will bo tho poor, tho sinners
and oven tho harltos who will go into hoavon beforo tho rich and tho
religious. His message rings warning bells in the minds of the church

- 176 - .

loaders of tho day; and in their dual position of roligious and pol-
itical leadership, they consort with the police arm of tho stato to
destroy him. Jesus spoke and confronted tho church and tho state not
only as an individual who was a prophet but as tho voice of a powor-
lcss, second-class citizenry,. His consistent refusal to accept rel-
igious and state authority at face valuo provoked their animosity
and finally lead him to a cross.

This understanding of Jesus is, of courso, rcaically different

v

from that which is accopted in most churches. Tho observance of
church rulos and religious rituals take on moaning only if the basic
orientation of the church itself is contorod around justice and morcy
for tho poor and the oppressed. It is within this social context and
posture that tho church's mossago of Christ, his salvation and lovo
become intelligible to man. Indeed, this is exactly what tho incar*
nation has accomplished. It has locatod the mercy and justico of God
Almighty right in tho midst of tho poor and suffering peoples of the
world. This incarnation is among tho poor classes and is a call for
repentance to all those who cimmit injustices and oppressions. Sinco
it is the strong and rich who commit the most grievous sins of op-
pression and corruption, Christ among the poor stands as a living,
eternal symbol of God's demand for justico. He also, of course, is
a stumbling black to those who would equate their salvation and im-
portance with high position, political power or religious virtuo.

God's incarnation is actually among the miners of that vil-

- 1 77 -

lago, thoso who aro on tho lew lovol of social prostigo and importance.
Tho incarnation bogun by Josus extends to our own day and society.

Josus is a risen Lord whoso spirit continues to movo in tho samo man-
nor that Josus of Nazaroth did. Bio minors who risk thoir livos every-
day in tho pits of tho oarth, who boar tho brunt of thoir 'society's
ovcr'Lconcontration of powor, and livo in foarful dopondonco on tho
small wagos that thoir labor brings: thoso are tho pooplo who become
tho body of Josus. Tho incarnation is among and within them. Chris-
tians liko to refer to tho Church as Christ's body, and so it may bo;
but there is no built-in law that automatically makes thoso organi-
zations wo call Methodist or Fresbytorian or Catholic tho body of
Christ. For a proachor to gathor people togethor and hold worship
scrvicos is not to bo equated as a matter of courso with tho body of
Christ. Likewise, a denomination with a Long and honorablo history
has no guarantee that just because it is known under tho tilo of
"church" that it is thoroforo tho living body of Josus. Thoro is
tho possibility that it can participate in tho body of Josus, but
it is also possiblo that it has nothing to do with it. Tho body of
Jesus is locatod not in a building or organization, but among pooplo,
tho poor, tho workors, tho socond-class citizens. That which is callod
a church booomos tho body of Christ only in as far as it participates
in tho lifo of thoso pooplo and works for tho establishment of jus-
tico and morcy in our socioty.

In a certain district of Seoul whon tho shack dwollors wero to
bo ovicted from thoir homos, representatives from among thorn wont to

173 -

a nearby church for help and a&vico. The pastor told thorn that tho
church was for thoir spiritual salvation, not for such purposod as
fighting with tho govornmont about land and housos. In human lang-
uago, that building and the organization it roprosonts is called a
church, but it socras far, far romovod from tho Josus of Nazareth. It
would bo hard to identify it as tho body of Christ. On tho other
hand, a small church in tho midst of a factory aroa uses its premisos
for the family and children of tho workors. Tho mon aro visitod in
thoir shops by tho pastor, and thoy find oncouragcmont and support for

. • t -

demands for a bettor living. Such a church somehow reminds ono of
Jesus. It is not hard to considor that such a congregation and pas-
ter aro actual participants in Christ’s body. Nothing is automatic,
ospocially Josus. Ho oporatos in the most unlikoly places. If tho
church is to share in him, it to must be in theso placos among tho
samo suffering and hardship and raising tho same crios for justice
that ho has.

Tho problem that wo as tho church faco is not ono of using
modern methods or changing worship sorvicos or proa.ching moro intel-
ligent sermons, though all of those aro important mat tors. Wo aro
confrontod with a demand for a radical reforming of our understanding
of Josus and thoroby of our entire thoology. At prosont Josus is
identified somewhat as a bonoficont spirit. Boliof in and worship
of him bring tho individual blossings hero and in tho world to come.
At tho same time his ethics bocomo encapsulated into some gonoral
principlos about loving ono another and living together in poaco.

- 179 -

What is now called for is tho acceptance) of Josus as a social indiv-

f

idual who spoko for and represented tho poor and weak of his timo and
all ages. This is tho social Josus, tho incarnate Josus, tho prophot
Josus, tho Savior of the world. Tho churches aro callod to obodionco
to this Josus. It does not moan that worship is not required, nor
that certain Christian obsorvancos cannot bo usod for tho nurturing
of faith, but what it doos moan is evon as Josus said to tho Pharisees,
"Woo to you scribes, Pharisees, hypocritos. For you titho mint and
dill and cummin and havo neglected tho weightier matters of tho law,
justice and morcy and faith. Those you ought to havo dono without
noglocting tho others." (Matt. 23:23)

On the Day of Pentecost tho crowds asked Potor and John,
"Brethren, what shall wo do?" (Acts 2:37) Potor ropliod, "Ropont
and be baptizod ovoryono of you in tho namo of Josus Christ for tho
forgivonoss of your sins-, and you shall roc oive the gift of tho Holy
Spirit." Wo as tho church aro boing callod upon to ropont and to
entor into a now baptism of Josus who livos among us as a minor, as
a shack dwollor, as a common citizon without political or financial
influonco. Porhaps than, if wo aro able to be baptizod with his
baptism, tho Lord will grant us tho gift of tho Holy Spirit, which
is tho mind and intent of Josus tho carpontcr.

For tho small church in the mining villago and tho church in
industrial society what doos this monn? It monns xirst that a ^oci-
si on must bo mado. . Tho prosont disorientation bf the church away from
Josus noods to bo oponly accoptod. It cannot bo hid in any caso. Wo

- 180 -

know it. Tho world knows it. First wo accept our condition as it is:
dislocation and separation from tho man Josus, Thon a docision to
again sook aftor him must bo mado. It must bo modo by tho pastor
and tho pooplo. Thoy must help oach other to mako it. Unloss thoro
is a dofinito docision to try and become a church for and* among tho
pooplo, nothing can really bo done. This indicates a radical change
in tho concept and practice of the church and pastorate.

In one parish in England, a pastor was brought boforo his board
of trustees on chargos of frequonting a wine houso. After ho had
hoard the charge, ho mado this roply, "Am I in this church to bo your
servant or am I hero to bo a pastor to tho pooplo of this community?
God's kingdom includes not only tho church and its people but also
those brothron outsido. I feel God has mado mo a pastor to this ono
small portion of his kingdom. In this part of the kingdom that God
has put mo in, thoro aro non who never corao to church and rcgardloss
of how many tiraos I visit their homos, thoy are not thoro. Tho only
place I can bo sure of mooting them is in tho wino houso. Do you
think I am a drunkard or a reprobate because I go to tho wino houso?

I go because I am a pastor,"

Tho concept of tho church held by tho pastor clashed strongly
with that hold by tho congregation. Ho saw tho local church and cong-
regation as on extension of Josus who movod among tho pooplo. Thoy
saw it as a sanctuary for thoso who believe, A choico must bo mado.
Basically which of these two do. the local church and tho denominations
want to become. In today’s socioty tho choico of tho latter can moan

- 181

only ultimate oblivion. Tin cheico of tho former will load tho church
into new experiences of C-cd's creativity and salvation. But onoo tho
choice is code, then the local church, its pooplo and denominations
nust act. It must begin to cantor its budget and its personnel and
its worship services around God's rotation with tho pooplo of tho
community, around labor problems and social roods .

One pastor of a mining village actually spont sovoral days
each wook working as a laborer underground in tho mine. Others hold
special sessions with tho Christian and non-Christian workers just to
koop thcrasolvos informed on what is going on in tho factory an- othor
areas of socioty. In ono city tho pastors loft their church work for
a period of a year or two in order to find employment in a company,
a union, or government agonoy. Tho intent and purpose of such actions
is, of course, to educate tho pastor and givo him a wider oxporionco
from which to think and act. Unless tho pastor cocos to soo that tho
God ho sooks to serve is a God big enough to oporato in tho world and
among tho non-Christian pooplo and organisations of society, ho will
have learned nothing. It is this form of conversion that is being
sought aftor by such approaches,. Tho purposo is not an tho fir„t placo
to givo the pastor a bigger base in which ho can preach or carry on
church work. It is to widen his understanding of the God that he
has boon serving inside the church for all these years, ttrfortun-
atoly oven tho church is not tho absolute expression of God.' s King-
dom. In order to sock a more perfect understanding of God, wo must
seek him outside tho church in Us world. Therefore tho church pastor

18?. -

should know tho workers an'1 tho union leaders and tho company opera-
tors. Ho should bo as regular a visitor to thon as ho is to tho
prayer room. Evon a small village or small parish booemos largo whon
tho pastor and church bogin to sco that Josus calls thorn into it and
into tho livos of tho pooplo.

Tho noxt stop that vrill probably appoar gradually and oven
imporcoptibly is action. Hero, howovor, a note of caution must bo ap-
pliod. Christians soora to havo a compulsion to try and holp others
or do something for othors. Therefore a budgot and an organization
is noododtand since there is no budgot, thoro is roally not much wo
con do. What has happened is that wo have roducod pooplo and evon
Josus to some kind of a project. We aro not into res tod in pooplo

ft

por sc, but in doing something for thorn, bocauso that is what Chris-
tians arc supposed to do. Besides, it is a moans to ovangblizo, wo
think. If wo do something nico for somoone they will show thoir
gratitudo and bocomo a Christian. This, of courso, is sub-Christian.

It is timo to stop trying to do things for pooplo. Lot us just be
pooplo along with evoryono olso. If, as suggosted abovo, tho pastor
and congrogation tako serious the call of Josus to bo among and with
tho pooplo of our parish, wo will find that the first stage of our
now ministry will not tako largo outlays of money or big projects or
involved organizations. It will tako timo, days and porhaps ovon months
and years during which tho church socks to rooriont itsolf around
people, organizations, and issues. It is tho rotraining poriod.

~ I83 -

Now is not tho timo for tho church to bo carrying on largo proaching
missions or othor projects. Now is tho timo for retooling, ro-oducat-
ing oursolvos.

If wo aro pationt and loam woll, tho timo will como when,
through our natural rolations with our pooplo and thoir problems,
somo form of action on our part will bo roquirod. Tho important thing
is that tho action wo tako como naturally from tho context and ncods
of our socioty, not from some supposed or imposed program mado up
from x^thin tho church. Probably at first we will bo callod upon to
rospond to somo ono sick or perhaps injurod in an accident. Tho church
may fool callod upon to provido recreation for the childron or study
programs for tho women. Cooperation -with tho union may rosult in tho
union borrowing tho church for a mooting or for an education program
for tho workers. Tho opportunities and possibilities aro unlimited
if only tho church has made a decision and is xJilling to bo patient
in tho task of rol earning.

Lay training will play a large role in the church's reorienta-
tion* but as suggested above in chaptor throo, it must not bo training
in how to bo a bettor churchman. Wo alroady know onough about that.

It is to bo training in how to be a Christian and brother among one's
follow workors and citizons. Tho social and organizational structures
of modern socioty and thoir influence in life noods to bo understood.
The individual's conscionco and his rolation to organizations must bo
studied if tho layman is .to have a guidolino for action in his place
of work. International markets and political forces must bo soon

- 184 -

as tho context in which the society on:! individual semino.r. It is
the ro-tooling and vo- orientation of the total church. This will
tako timo. Anci it cannot bo oxpoctod that a local church such as
the ono in tho reining ”illago will bo cquippod to givo such training.
In largo city churchos there is no roason why tho loeal congrogation
cannot handle it alone, but it is tho responsibility of tho denomi-
nation^ central hoadquartors to provido tho local churchos with such
training. At present probably no denomination is equipped for such
an operation. Even moro than tho local churchos, tho denominational
hoadquartors and their bureaucracies uncritically accopt tho church
as tho "refugo cf tho saints." All tho bureaucracy has to dojs to
koop count of tho now bolievors and now placos of worship, supply

money whore roquostod for church building, and turn out tho samo typo

%

of litcraturo for church programs that it has boon doing for almost
eighty yoars now. A docision to try and romako the church in tho
imago of Josus will bo much moro difficult on tho control hoadquartcr ' £
lovcl. hero is whore tho invested intorosts, financially and poli-
tically, of all tho programs, institutions and buroaucracios of tho
church aro concentrated . To reform and redirect this colossus may bo
impossible. But reformed it must bo if the church is to got on to
talking torus with Josus.

Actually tho church in ICoroa has many advantages that churchos
in othor lands do net have. It has a history of innovation and onorgy
Its numbers aro largo and its potential influcnco is groat. Goographi

cally it is strategic ally located art one all lovols of socioty. By
and largo it has an educated and irtolligont constituency. And though
its imago has bocomo somowhat trtmishod of lato, it still retains a

L..

fairly good posture within tho community. Thoso aro all assots that
nood to bo diroctod and concentrated on tho main sociel and human is-
suos of our day. On tho local church lovol much of this responsibility
falls. But it is tho national hoadquartors that must reform and ac-
tively support tho local churches in thoir attempts to reorganize
and rotool thoir laymen and pastors. Our socioty has a wealth of
rosourcos in its universities, government agencies, indopondont in-
stitutes, etc, that can provide tho needed raw material for lay
training. It is up to tho denominations to bo able and willing to
uso thorn and form its own now directions.

Another issue that must be dealt with in any now conception
of tho church is tho moaning and practico of worship. Tho very act
of worship sooms to havo bocomo tho central content of tho church.

It is ropoatod in and out of tho church building vory much as though
it wero tho beginning and end of Christianity.

A few years ago I was askod to toach a class in our local Biblo
Conference. Tho subject was a comparison betwoon Protostant and Cath-
olic worship. In ono of tho sossions I askod the quostion, ,rWhat is
tho difforonco betwocn Catholic mass and tho sacrifice that non-Chris-
tians raako to thoir ancestors?1'

Tho answer tha.t came back was, "Catholic mass, Protestant

- 186 -

worship and ancestor worship arc all sacrifices. The Catholics sac-
rifice Christa body again. Wo offer our ov/n lives. And non-Chris-
tians of for food and wino. Thoy arc all sacrifices."

"Then wo must consider that tho basic naturo apd intont of
Christian worship and ancestor worship are tho samo. n

''Not at all. Christian worship is related to God. But not
ancostor worship."

Tho moro we talked tho moro ono control themo seemed to
emorgo. Tho object of the sacrifice is different for thoso of tho
Christian and non-Christian persuasions, and tho offoring given as tho
sacrifice in. tho rituals of Catholicism, Protestantism, and ancostor
worship aro all different, but the intont of thoso performing tho
sacrifice is quito similar: namoly to appoaso tho *god, " win his fa-
vor,. and finally to rocoivo somo blossing from him. Tho rituals aro
difforont. Tho intont comparable.

Thero is, howovor, quito a difforont interpretation of the pur-
poso and content of worship as raado by tho prophots and Josus, Typ-
ical of tho Prophets1 attitude is Amos 5?21-24: "I hato, I dospiso

your foasts and I take no delight in your solemn assemblies. Even
though you offer mo your burnt offerings and coreal offerings. I
will not accopt thorn. And the poaco offerings of your fattod boasts
I will not look upon. Tako away from mo th noise of your songs. To
tho molodyof your harps I will not listen. But let justice roll down
liko wators and rightoousness like an over-flowing stream. "

And Isaiah writes in tho first chapter, "What to mo is tho

- 187 -

multi tudo of your sacrifices? I havo had enough, (v 11) You weary
my soul, (v 14) Romovo tho ovil of your doings from boforo my oyes.
Cease to do evil. Loam to do good. Seek justice, correct oppres-
sion; defend tho fathorless and plead for tho widow, "(v 16,17)

\ i | • 1 . .. V 1 1 , ;• ^ ‘

In Matthew 23:23 Josus makes tho samo point. ,rWoo to you
scribes and Pharisees, hypocrites. For you tithe the mint and dill
and cummin and havo neglected tho woightior mattors of law: justice
and mercy and faith; those you ought to havo done without noglocting
tho others . "

At the time of tho prophots, tho Israolitos were proficient

in offering sacrifices. Energetically they sought God’s approval.

But thoir sacrifices and worship turned out to bo self-deceit. In-
i'

stead of accopting thoir worship, God spumed and hatod it. Israol
had come to tho place whoro it ignored and disregarded tho purposo
and contont of worship. Worship had bocomo a sham, an oscapo from
responsibility and guilt. No longor was it a channel through which
Yahweh*s will was discovered and fulfilled in tho nation. It had
bocomo isolated from tho demand of tho Lord for justice and lovo in
'human socioty. Thus it became a ritual somewhat mystical, but do-

void of sorious dopth or moaning.

Tho situation was comparable in Josus* day. Tho scribos and

Pharisoos woro adopt at touching tho law and koopirfg tho ritual.
Under tho occupation of imporial Romo thero was not much that tho
Jows could carry on independently. But ono thing they could do was

- 188 -

to perform their acts of warship and thus bring unity and blessing
to their people. Jesus looked at things differently. Ho denounced
the Pharisees and Scribes bitterly. ,fWoo bo to you, you hypocrites. "
From Jesus' point of view, they had committed the same sin as had the
priests of old. Worship had been made into an automatic, rule-keep-
ing ritual isolated from the heart of God's demand that justice be
done and that people love one another. The hoart of worship is "to
do justice and to lovo kindness and to walk humbly with your God.”
(Micah 6:8) When worship and the worshiping community separate them-
selves from these throe tasks, then worship becomes not a moans to
soeking God's will, but an obstacle to it. r ®

Wo are in an historical situation similar to both that of
Jesus' timo and the time of the Prophets. Worship has become an iso-
lated ceremony. Churches and their members aro oriented not on life
and Yahwch's demand for love and justice, but rathor on the pcrformanc
of ritual. This performance of ritual has bocomc tho foremost
mothod of maintaining our Christian identity. But wc must not be de-
ceived. God's word to man cannot bo isolatod or oncapsulatod into
our rituals. Rituals may continue, but they can readily be tho means
not of graco but of destruction. From the lessons of Israel we can
loam several tilings about worship: First, worship is an expression
of our obodicnco to God as wc attempt to fulfill his will in tho socia
situation within which tho church and Christians livo. Second, the
very content of the act of worship is to bo ccntored on our attempts
at bringing lovo and justico to our citizens. Thirdly, the rainistor

- 189 -

or priest is not to concoivo of himself primarily as a director of
ritual, but rather as ono called to load his people in acts of justico,
love, and faith (Matthew 23:23). %

The ritual of prayer, hymn-singing and proaching is to bo a
dramatic representation of tho acts of God and his pooplo amongst tho
pooplo of tho land. If tho Sunday service does not roflcct and ex-
press acts of God in society, thon it has bocomo a snare and a de-
lusion. Our prosont church in Korea has to a largo oxtent cut its
ritual off from socioty. Wo aro not looking for God’s action among
men, and so our ritual roflocts emptinoss more than salvation.

This is not to say that worship is not noeded. Evon tho pro-

o

phots and Jesus would probably havo accoptcd it as the central cor-
poratc act of tho bolieving community. But tho act of worship is to
reflect and roprosont tho whole of lifo in its struerrlcs and failures,
ax:4 osoocially is it to bo carried on by thoso who aro activoly seek-

\ ii

ing to establish and praotdeo justice and mercy in society. It is not
to bo soon as a sacrifice to appeaso the gods or to sccuro somo in-
dividual blessing. Worship is ono of tho vohicles God uses for com-
municating with and about his world. Tho individual brings his and
his neighbor’s worldly sins and dreams and problems to tho worship,
and thoso beeomo tho substance around which tho prayer and humns and
sermons arc centered. Tho role of the pastor is in kooping with this
concopt of worship and tho church.

The clergy represent a priostly dimension to lifo. God and
men aro reconciled through sacrifice,, through tho solf-offoring of

- 190 -

Christ. Christ is both priost and sacrifico. Tho churchly symbol
of Christ, tho roconciling priost, is tho clergy. Not that the in-
dividual priost is of more holy charactor, or that tho laity do not
participate in priosthood, but tho priost or clorgymon is tho living
symbol of tho priost and sacrifice who is Christ, In the Catholic
communion tho priestly rolo bocomos tho offering of tho mass. In
Protostantism it is roprosentod by a clergyman who is "holy" and
separated from tho world. Tho worker-priest, howovor, suggests an
altomativo: tho priost symbolized not a sacrifico romovod from tho
world but a sacrifico in tho midst of tho world. Tho truth which
tho priost symbolizes thus bocomos host dopictod within tho work
world of man. Not through a soparated mass or a soparatod holiness,
but within tho contoxt of human work, conflict, and sin does tho
priestly symbol take on moaning. This is tho world that tho symbol
was croatod for in tho first placo. Tho clergyman is purely symbolic.
In himself ho is neither a modiator nor a holy man. His office points
to tho real sacrifico and priost which is Christ incarnate in tho
world. Tho Protostant Church of Korea definitely looks upon tho pas-
tor as a priost, in tho senso that ho is tho holy man and tho instru-
ment through which blessings and reconciliation is channolod. His
lifo is to bo a living sacrifico, but soparatod from tho world. Tho
witness of tho workor-priost is in direct contradiction. Tho clergy-
man's lifo must point to tho actual lifo of Jesus himself which was
spont among tho poor and tho weak of sooioty. So tho clergyman's
rolo a3 symbolic priost must bo enacted through his mvolvomonx, m -

not his separation from « tho concrete roalitios of human society.

.

Tho witness of tho clergyman who takos on himsolf tho call to labor

L- • ' ■

is directed towards tho church. It is a witness to tho church of
whoro its Lord is, It is a witness that tho Korean* clergy daro not
ignore. Too long has tho clorgy boon satisfied with its own import-
ance and holinoss. The symbol of tho reconciling priest and sacrifice
must become alive in the world p the factory, Tho order which wo
clergymen now represent is dead.

As tho church and pastor move into tho village and community,
and bocomo activo in helping moot tho needs of tho miners and othor
people of the r.vo®, they will find thorns olvos confronted with issues.

H ore is tho tosting. For haps it .will bo tho issue of an individual
being given unjust treatment, "When. a man is put off his job with-
out a fair hearing, what doos tho church do? A man is injured but
given no compensation because tho foreman or perhaps tho company says
that it was tho workor's own fault; what doos the church do? On is-
sues where dees tho church stand? This is crucial? Some would say
to do nothing t not to got involved, Othors would claim that tho churc
should bo noutrnl # trying to act as a mediator. But I think Jesus
would stand with the weaker party, Truo, it cannot bo ascertained
uith a certainty that tho was was not tho cause of tho trouble, but
on tho the other hand, tho cl. aim by tho foreman or company that it
was the workor’s fault does not prove that it was. Tho only way to
como close to the actual truth is to provido tho woakor man with
enough support so that his word can bo hoard on an oqual basis with

- »S-

tho stronger party, Indeed, this is a good bit of tho rationale
behind siding with unions and workers. Tho intont is not to prove
that workers aro always right and tho company always wrong. Nor can
one always side with tho extravagant demands of labor. But neverthe-
less tho fact remains that tho company’s dominate powor makes it very
unlikoly that tho worker and union side will bo able to receive a just
and equal hoaring. Therefore in order to provide some possibility for
tho workers’ sido to have an equal weight and to create a situation
whoro the semblance of truth and justice can bo created, tho woakor

party claims tho support of the church.

Entry into issues brings trouble, opposition and attack.
Helping tho individuals who have be on wronged will bring praiso from
sjomo and condemnation from others. But tho churen that seeks after
Jesus will face oven greater problems, for Jesus entered not only into

the issues of individual sufferings and grievances, but he also actod
as spokesman for thoso who were suffering tho unnecessary and unjust
wrongs committed against thorn by tho rich and powerful. His whole
conflict with tho Pharisees, tho Scribes, tho Sadducoos and tho

priests must bo understood in this contoxt. Likowiso, a pastor and
congregation must bo so engaged in the life and aspirations of tho
nation’s poor and down-troddon that thoy will bo ablo and willing to
voico tho demands of tho people for justice in particular situations.
Specifically for tho church in tho raining villago, it moans being so
much a part of tho life of tho miners that automatically the church
people will see ^ w ^ ^ tho workers. About, -pacific

- 193 -

problems tho pastor or church may havo a difforont opinion from tho
union or loadors of tho workers. That is not important. What is im-
portant is that tho church stand up for tho right of tho workors and

unions to run thoir organization froo from company or political in-

%

fluenco, and that thoir legal lights to bargain with tho company on
a fair and equal basis bo protoctod and enforced ,

i

Tho present stance of the church, however, is not exactly en-
couraging. Seldom do you son a church willing to risk its quiot se-

curity fer tho sake of the poor. Tho common stance is dotachmont,
non-inv olvom on t . But thoro is also another stance which is even more
dangerous. It can bo caliod the right wing movement in tho church.

Under tho guiso of preaching tho gospel, it binds itself to tho high

and tho nightly, tho power holdors of society. Increasingly one finds
Christian pastors hirod by Christian’ and non-Christian oraployors to
act as chaplains in thoir factorios or to porform other functions
on behalf of tho company. Some thoro are who would oven tie thoir
witness to tho favors of a political party or a company-dominated
union. This is ono of tho prosont church* s biggest tomptations. It
accopts the power and authority structures of socioty as a given cre-
ation of God that is to bo uphold by the rituals of proaching and
praying. In so doing, it koeps itsolf safe and clean. But at tho
samo time, it roducos Josus to a few gonoral platitudes that can be
applied as dosirod. Tho omphasis of modem thoology for involvomont
in tho world thus becomes a vehicle for tho roligious right to oombino
with tho social right undor the so-called banner of Christianity,

- 19’+ -

What is being suggested in this chapter and in tho wholo book
will, of course, moan a radical change in tho pattom and structures
of church life. Tho present situation whore tho pastor is focused
amost entirely upon his flock will have to be changed so that tho
major emphasis wild, bo given to tho non— Christian peoples and organi-
zations of his community. This moans that tho present system of un-
ceasing visitation to church membors and largo amounts of timo spent
in denominational and church mootings will havo to bo broken. It
means that worship will become contorod around tho lifo and politics
of tho community’s pooplo. Rather than individual blessings for
Christians, the prayers, tho sermon and tho Scriptures will bo foc-
used on the men and women among which tho church livos and through
whom God is speaking to the churchy It also requires that the laymen
will havo to havo a now theological orientation. Instead of tho pros*
ent form of prayor mootings and Biblo classes, tirno must be givon to
retraining the church peop'lo in order that thoy might seo Josus as a
living, rodooming Lord within thoir own society.

Thcroforo tho local church and donominations aro undor tho call

/ ,

to rcassos thoir finances and their present structures. Tho church
neods to bo retooled, refinanced and remanned if it is to play a
serious part in Josus ’ rodooming acts in Korea.