Submitted to the Board of Ordained Ministry of the New York Annual Conference of the United Methodist Church, January 1984, as part of the requirements for Deacon/Probationary status.
C. The Christian Life
What is your understanding of the Christian life as set forth in the Articles of Religion, the statement of our theological Task, and the Social Principles in the Discipline of the United Methodist Church?
The Christian life, as articulated in the Articles of Religion, the statement of our Theological Task, and the Social Principles of The United Methodist Church, is rooted in a dynamic and living tradition. Our faith is not self-originated but inherited from generations of faithful witnesses who have reflected deeply on their experiences with God.
Christian belief is not static. It has been continually shaped and refined through the lived experience of the community of faith. The Articles of Religion give us the doctrinal foundation, the Theological Task invites us into reflective engagement with Scripture and the world, and the Social Principles call us into responsible action within society. Together, they form a holistic vision of the Christian life.
Whether we are new disciples seeking clarity, seasoned believers renewing our commitment, or seekers navigating spiritual uncertainty, we are all drawn into the same journey: to know God, to love others, and to participate in the transformation of the world.
Our beliefs emerge from experience—our own and that of the community. We reflect on today through the lens of the Social Principles, we wrestle with yesterday through our Theological Task, and we honor the wisdom of our past through the Articles of Religion. In dialogue with tradition, reason, and Scripture, our faith grows.
The United Methodist Church’s ecumenical spirit is one of its greatest strengths. It allows us to embrace a wide spectrum of experiences and viewpoints while remaining grounded in core convictions. The Christian life, therefore, is a faithful response to God’s grace, lived out in community, shaped by reflection, and expressed through love, justice, and service.
As a United Methodist, I embrace this calling not as an abstract ideal, but as a way of life—an ongoing journey of faithfulness, shaped by grace, grounded in tradition, and lived for the transformation of the world.
Submitted to the Board of Ordained Ministry of the New York Annual Conference of the United Methodist Church, January 1984, as part of the requirements for Deacon/Probationary status.
B. Practice of Ministry
3. Confidentiality in Pastoral Conversations
Yes, I will regard all pastoral conversations of a confessional nature as a sacred trust between the individual and God. Pastoral conversations often carry the weight of deep vulnerability, sin, guilt, and longing for grace. They are not mere dialogues, but sacramental encounters wherein the soul seeks healing, forgiveness, and restoration through divine mercy.
Within the Christian tradition, especially in the context of pastoral care, such confessional moments are penitential in character—spaces where sin is named and grace is received. It is through these sacred encounters that individuals are led toward confession, not merely as an act of speaking, but as a pathway to redemption. These conversations are held not only in the presence of the pastor but before God, the ultimate source of grace.
Theologically, the necessity for such sacred confidentiality stems from the reality of human bondage to sin and the spiritual warfare that often accompanies it. The Scriptures reveal that behind human brokenness lies the presence of unseen powers and principalities. Yet, through the redemptive work of Jesus Christ, even these hidden dominions are overcome. Where forgiveness of sin is proclaimed, the reign of darkness is broken, and the liberating reign of Christ begins.
As such, pastoral care is not simply counseling—it is participation in God’s redemptive mission. It proclaims the hope of Christ, casts out fear and despair, and extends the promise of the Kingdom of God. To violate the confidentiality of such moments would be to disrupt the sacredness of that divine-human encounter and to diminish the trust that invites confession.
Therefore, I solemnly commit to guarding all pastoral conversations of a confessional nature with utmost integrity and confidentiality. In doing so, I act as a steward of God’s grace, a witness to Christ’s mercy, and a companion in the Spirit’s healing work.
Submitted to the Board of Ordained Ministry of the New York Annual Conference of the United Methodist Church, January 1984, as part of the requirements for Deacon/Probationary status.
B. The Practice of Ministry
2. Are you willing to relate yourself to all persons without regard to race, color, national origin, or social status?
I am fully committed to relating to all persons without regard to race, color, national origin, or social status. The foundation of my theological understanding is rooted in the principle of harmony, which cannot exist apart from an embrace of diversity. My faith journey began with an experience of humility, as I reflected on the mystery of the incarnation—God becoming human within the limits of time and space. This humility calls me to see every person as created in the image of God (Imago Dei) and to treat each one with deep respect and dignity.
I believe that others are not only reflections of Jesus Christ but also sacred opportunities through which I can glimpse the Kingdom of God. We are all God’s children, members of one divine family. Racism, which asserts the superiority of one race over another, contradicts both harmony and humility, and thus stands in direct opposition to the Gospel. As stated in the Social Principles of the United Methodist Church (The Book of Discipline, 1980, para. 72; A), “Racism plagues and cripples our growth in Christ, inasmuch as it is antithetical to the Gospel itself.” Therefore, I reject all forms of racism and commit myself to building relationships that reflect God’s inclusive love.
Submitted to the Board of Ordained Ministry of the New York Annual Conference of the United Methodist Church, January 1984, as part of the requirements for Deacon/Probationary status.
B. The Practice of Ministry
1. Personal Gifts for Ministry:
Strengths and Areas for Growth
The pastoral calling, as modeled in the life and ministry of Jesus Christ, involves an integration of being, knowing, and doing. These dimensions reflect not only the core responsibilities of a United Methodist pastor, but also the holistic nature of Christian discipleship. I have come to understand and embody these three aspects through my personal journey of faith and ministry.
Being: The Inner Life of the Spirit
The “being” dimension refers to the inner spiritual life: prayer, contemplation, identity, spiritual discipline, imagination, faith, and worship. These are rooted in the Wesleyan tradition and aligned with The Book of Discipline (1980, §431.1,3,6,7). My spiritual formation has followed three core movements:
Reaching inward: from loneliness to solitude. As a youth navigating family challenges, I learned to encounter God in solitude, discovering my identity as God’s beloved.
Reaching outward: from hostility to hospitality. My awakening to issues of social injustice in Korea transformed my anger into compassionate action, as I began to love my neighbor as myself.
Reaching upward: from illusion to prayer. At Drew Theological School, I encountered the living Word through mystical contemplation, grounding my ministry in communion with God.
Knowing: Theological and Intellectual Development
The “knowing” aspect includes theological inquiry, academic study, reflection, and intellectual growth (§431.8,9). This foundation was laid early in my life through poetry and the arts. In 1970, I held a private exhibition of my poems and paintings at the Methodist Theological Seminary in Seoul. From 1977 to 1980, I taught philosophy at Pusan Union Theological Seminary, where I was deeply engaged in process thought and Eastern-Western philosophical comparisons.
Alongside this academic journey, I continued to write poetry (publishing three anthologies with fellow poets), conducted choirs for worship services, and wrote art criticism. These interdisciplinary pursuits have helped shape my theological imagination. In the future, I hope to deepen my study in two areas: (1) comparative theology between East and West, and (2) a phenomenological interpretation of divine movement and the mystery of the Trinity, particularly in the theology of John Wesley.
Doing: The Practice of Ministry
The “doing” dimension encompasses the practical outworking of ministry: leadership, service, mission, preaching, and administration (§431.2-7). I began my pastoral ministry while serving in the Korean army (1970-1973), where I organized and built a worshipping community. After moving to the United States, I continued to serve faithfully and received my license as a local pastor in July 1982 within the United Methodist Church.
My experience in community organizing in Korea, especially in times of civil unrest, strengthened my commitment to justice and compassion in ministry. These skills have translated into pastoral leadership marked by empathy, resilience, and adaptability.
Area for Growth: Church Administration
While I feel called and equipped in many areas of ministry, I recognize that church administration is a key area in which I seek further development. Effective church leadership requires not only spiritual vision, but also practical management skills—strategic planning, budgeting, team building, and organizational oversight. I am committed to growing in this area through continued learning, mentorship, and hands-on experience, so that I may serve the Church with both wisdom and effectiveness.
In summary, I bring to ministry a deep spiritual grounding, a strong theological foundation, and practical experience in mission and pastoral care. I remain a lifelong learner, open to God’s ongoing shaping, and eager to grow in those areas that will strengthen my service to the Body of Christ.
Submitted to the Board of Ordained Ministry of the New York Annual Conference of the United Methodist Church, January 1984, as part of the requirements for Deacon/Probationary status.
A. THEOLOGY AND VOCATION
4. Understanding of the Kingdom of God and the Mission of the Church
The Kingdom of God is a dynamic and foundational concept within Christian theology—best understood not as a static realm, but as the active and redemptive reign of God. In the ministry of Jesus, the Kingdom was both a present reality and a future hope. Jesus proclaimed the Kingdom as breaking into human history through acts of healing, justice, reconciliation, and love, while also pointing toward its ultimate fulfillment at the end of time.
Interpretations of the Kingdom of God vary widely and often reflect one’s understanding of Christ’s person and mission. Some Christians affirm that to be “in Christ” is to already be “in the Kingdom,” for God’s reign is manifest wherever people live in faithful obedience to Him. Others highlight the eschatological nature of the Kingdom, seeing it as God’s final, transformative destiny for creation—a promise that draws us forward in hope.
The Kingdom of God therefore presents a dual vision: the eternal reign of God, and the realization of that reign within our historical reality. It is both a promise of future unity with God and an invitation to embody divine justice, mercy, and love in the present. Prayer serves as the meeting point of these two dimensions—opening ourselves to God’s purposes while working to reflect divine harmony in our world. The Church is called to be the visible sign of this prayer: “Thy Kingdom come.”
Just as harmony in music creates a pattern greater than its individual notes, so God weaves together the diversity of creation into a unified and beautiful whole. In Christ, we perceive the fullness of God’s intention—a radiant manifestation of divine love and justice. Through Christ, the Church is born, and the mission of the Church is grounded in this Kingdom vision.
The Church’s mission today is to embody the qualities of unity, holiness, apostolicity, and catholicity. Apostolicity ties us to the foundational witness of the apostles; unity points us toward our shared identity in Christ; holiness invites us to live faithfully in the present; and catholicity reflects the universal reach of God’s love. This universality is not rooted in cultural uniformity but in God’s own nature, whose grace is endlessly adaptable and whose purpose is the well-being of all creation.
Mission, then, is not an activity added to the life of the Church—it is life itself. Every expression of love, justice, healing, and proclamation of the Word is a participation in God’s mission. To live fully in God’s love is to live missionally. Through our lives and witness, we testify to the Word made flesh. The Kingdom of God is not only our ultimate destiny—it is our present calling, shaping the Church to be a vessel of God’s transformative grace in the world.
Submitted to the Board of Ordained Ministry of the New York Annual Conference of the United Methodist Church, January 1984, as part of the requirements for Deacon/Probationary status.
A. THEOLOGY AND VOCATION
3. Theological Tasks of a United Methodist Minister
The theological task of a United Methodist minister is shaped by the Church’s historical witness and spiritual discernment across time and cultures. Faithful Christians in every age and region have encountered God’s seeking love in diverse and meaningful ways. Their unique experiences have led them to emphasize particular aspects of the Christian faith in alignment with their cultural, historical, and personal contexts.
Within this broad tradition, figures such as John and Charles Wesley in England, and Francis Asbury, William Otterbein, and Jacob Albright in America, helped shape a distinctive Wesleyan expression of the Christian faith. For over two centuries, the United Methodist Church has embodied and passed down this heritage through its congregations and leadership.
The United Methodist theological task is dynamic and rooted in four foundational sources: Scripture, tradition, reason, and experience. Ministers are called to continually engage with these sources in their proclamation of the Gospel, theological reflection, and pastoral ministry.
United Methodist beliefs are not defined by rigid doctrinal uniformity. Instead, the Church embraces a breadth of perspectives within a framework of essential Christian doctrine, reflecting its commitment to unity in diversity. The General Conference holds the responsibility for articulating the official doctrinal statements of the Church.
A United Methodist minister, therefore, is tasked with interpreting the faith in light of contemporary issues and contexts, always guided by Scripture and the Holy Spirit. Ministers are called to nurture the faith of their congregations, foster communal discernment, and embody the Church’s mission of making disciples for the transformation of the world. The vows of confirmation and church membership reflect this inclusive and grace-filled approach, focusing not on exhaustive creeds, but on commitment to Christ and His Church.
In this way, the minister’s theological task is both pastoral and prophetic—rooted in tradition, responsive to the present, and open to the future God is bringing into being.
Submitted to the Board of Ordained Ministry of the New York Annual Conference of the United Methodist Church, January 1984, as part of the requirements for Deacon/Probationary status.
A. THEOLOGY AND VOCATION
2. Understanding of Vocation in Ministry
My calling to ministry has been shaped by a lifetime of service and devotion. During my three years as a soldier (1973-1975), I maintained my spiritual discipline through prayer, devotional practices, and leading public worship. As an unordained chaplain, I established a military church and nurtured its congregation. In 1976, I served as an assistant pastor at Buam Methodist Church in Pusan, where I gained invaluable experience in preaching and pastoral ministry. The fervent commitment of the congregation, particularly those who attended daily dawn prayers and watch-night services, affirmed my belief in the power of the Holy Spirit.
Following this period, I became actively involved in urban and industrial ministry, advocating for civil rights in Pusan and Masan. In 1980, amidst the Pu-Ma student protests and the tragic Kwangju Uprising, I encountered the limits of human strength and justice. In my despair, I heard God’s call anew—through the cries of the oppressed, I was reminded of my purpose. This realization solidified my conviction that my life was justified by the crucifixion of Jesus Christ.
My journey has been arduous, marked by historical struggles and personal sacrifices. Yet, sanctification occurs through such trials. Love is not merely an ideal but the very essence of life—Missio Dei. Whether serving a local church, a board, or an agency, my calling remains unchanged. Until I meet my loving God in heaven, I am committed to walking this path as His servant. This, I am convinced, is the best way to fulfill my response to God.
Submitted to the Board of Ordained Ministry of the New York Annual Conference of the United Methodist Church, January 1984, as part of the requirements for Deacon/Probationary status.
A. THEOLOGY AND VOCATION
1. Personal Beliefs and Christian Experience
First and foremost, I extend my deepest gratitude to God for calling me to pastoral ministry in a world fraught with challenges and uncertainties.
Theology is devoid of meaning unless it is intimately connected to the realities of life. Before discussing theology, one must first seek to understand God. Before engaging in Christology, one must have personally encountered Jesus Christ. Before articulating a perspective on salvation, one must have experienced it firsthand. Theology, therefore, is not a speculative discipline but a dynamic process shaped by the continuous dialogue between the Gospel (text) and life circumstances (context).
I perceive my faith journey as an ongoing, three-step process that continues in a cyclical and simultaneous manner until ultimate redemption. These three steps are:
Gaining self-knowledge through humility, thereby reclaiming reason.
Attaining knowledge of others by loving one’s neighbors and empathizing with their suffering.
Reaching the knowledge of Truth through contemplation of God, who is Truth itself. The grace of God is the foundation of this contemplative journey, sustained by prayer as I await the fulfillment of God’s kingdom with endurance and hope.
Step One: Self-Knowledge through Humility
The first step in my faith journey is self-knowledge, achieved through humility and the purification of will. Humility requires introspection and self-examination, leading to an understanding of one’s true self. No one can fully comprehend themselves without humility. It is through humility that one approaches genuine faith, for God reveals Himself to the humble while remaining hidden from the proud.
This understanding of humility was cultivated through my life experiences. Despite my upbringing in the church—as a dedicated Sunday school student, a seminarian in Korea, and someone earnestly striving to be a Christian—I realized that I was, in essence, a “whitewashed wall.” The turning point came in the aftermath of the Gwangju Uprising, a pivotal event that compelled me to leave my homeland and seek refuge in the United States, where my extended family resided. In escaping the oppressive grip of military rule, I experienced a personal Exodus.
This journey required the surrender of my pride and submission to God’s will. It was an act of divine craftsmanship, shaping my obedience and leading to my spiritual transformation—my metanoia. At that time, I felt estranged from Christ and disconnected from my homeland, akin to the alienation described in Ephesians 2:12. Yet, in His mercy and great love, God awakened me from spiritual death, raising me up in Christ and granting me new life through His grace (Ephesians 2:4-9). My humility, therefore, was not self-generated but the result of God’s pre-existent grace working within me.
Step Two: Knowledge of Others through Love
The second step in my faith journey involves knowing and loving others, an active love that finds its foundation in the divine imperative to love. During my time in Korea, I was deeply involved in community organizing for justice and freedom. This experience instilled in me a commitment to active love, compelling me to pursue God’s will despite the accompanying struggles and sacrifices. It was a journey akin to the Israelites’ march through the Sinai wilderness toward the Promised Land—a call to serve through diakonia in the present reality.
This is my Missio Dei—a lifelong vocation in service to God and others. My personal strength alone is insufficient to sustain this mission, but it is through God’s grace that love endures. As articulated in 1 Corinthians 13:4-7, love is patient, kind, and free from arrogance or selfishness. It bears all things, believes all things, hopes all things, and endures all things. Love is a divine gift that transcends human will, manifesting itself even among those who do not yet know Christ. As a follower of Christ, I am called to love all people and all creation. Love, in turn, leads to true faith, guiding me toward the final step of my journey—contemplation of God.
Step Three: Knowledge of Truth through Contemplation of God
The third step in my faith journey is the pursuit of Truth through contemplation of God. I vividly recall a profound mystical experience in the winter of 1981 at Drew University, during which II Timothy 4:6-8 resonated deeply within me. This experience was a moment of sacred communion with God—communio sanctorum—wherein my spiritual awareness was renewed.
Each morning, as I rise, I must gather the fragments of my past self and reorganize them in the light of God’s truth. Much like listening to music until the sound itself fades into silence, contemplation of God leads to spiritual clarity. Through this process, I perceive all things anew. As Scripture declares, “Be renewed in the spirit of your mind” (Ephesians 4:23) and “Behold, I am making all things new” (Revelation 21:5). To truly contemplate God is to be emptied of self, made transparent, and purified by His presence, allowing His Word to illuminate my being.
As Christians, we have been delivered from spiritual bondage—our personal “Egypt.” Justification through faith has set us free, removing us from darkness. However, we have not yet reached the fullness of God’s kingdom; we remain in the wilderness, journeying toward sanctification through the trials of love. Love is not merely an action—it is our very life. Through love, we are sanctified and drawn ever closer to God.
Conclusion
This threefold journey—self-knowledge through humility, knowledge of others through love, and knowledge of Truth through contemplation—defines my theological understanding and my vocational calling. It is a continuous and transformative process, sustained by God’s grace, leading me ever deeper into the mystery of faith. In this ever-evolving journey, I remain steadfast, awaiting the full realization of God’s kingdom while embracing the present wilderness with hope and endurance.
One of Autobiography requirement of TH501-01, Drew Theological School on December 8, 1982
First and foremost, I give thanks to God for guiding my heart and life’s journey as I write my autobiography for submission in Formation I at Drew Theological School. This reflective process has allowed me to recognize God’s presence throughout my personal and spiritual development.
As I have shared in previous autobiographical accounts, my background has shaped my theological perspective in profound ways. Being the second son in my family instilled in me a sense of modesty, though I struggled with feelings of inferiority. The concept of humility was deeply familiar to me, but the emotional distance in my familial relationships left me yearning for love. Growing up in the aftermath of the Korean War, I experienced the hardships of a nation in recovery, which fueled my desire for justice and transformation—both personal and societal.
For me, theology is meaningful only when it engages with the realities of life. Before we can engage in theology (Theo-logy), we must first seek to understand God. Before discussing Christology, we must encounter Jesus Christ personally. Before articulating perspectives on salvation, we must experience it in our own lives. Theology is not a speculative exercise but a dialogue between Scripture (text) and lived experience (context). It is through this dynamic interaction that theology takes shape and finds its purpose.
I have a deep love for the suffering people of Korea, America, and the world. Yet, like Moses and St. Paul, I recognize the necessity of enduring seasons of suffering and spiritual training. Since beginning my journey at Drew, I have contemplated the path to Christian perfection, which, for me, is an integration of my life experiences, biblical history, and theological study.
I perceive my faith as progressing through three continuous stages. These stages are cyclical and will remain so until the day of redemption. The first stage is self-knowledge, gained through humility. The second stage is understanding others by loving and empathizing with them. The third stage is the pursuit of divine truth through contemplation. The grace of God is the catalyst for this journey, sustaining my hope as I await the fulfillment of His kingdom.
Humility, as the foundation of self-knowledge, involves deep self-examination. True humility enables one to see oneself clearly, for without humility, no one can fully understand themselves. This humility is essential to faith, as God reveals Himself to the humble while remaining hidden from the proud. My own journey toward humility was shaped by my life experiences. Though I grew up in a Christian environment—attending Sunday school, studying in seminary, and aspiring to be a devoted believer—I was, in truth, a “whitewashed wall” until I experienced a profound transformation.
The turning point in my life occurred after the Kwangju Uprising, when I decided to emigrate to the United States. Like the Israelites fleeing Egypt, I escaped the oppressive hand of a military regime in search of hope. This exodus marked a second life for me, one that required surrendering my pride and embracing God’s plan. Through obedience, I accepted this journey as an opportunity for ministry. This transformation was my metanoia, a radical turning point in my faith:
“I remember that at that time I was separated from Christ, alienated from the commonwealth of Korea, and a stranger to the covenants of promise, having no hope and without God in the world. But God, who is rich in mercy, out of the great love with which He loved me, even when I was dead through my trespasses, made me alive together with Christ (by grace I have been saved) and raised me up with Him.” (Ephesians 2:12, 4-6)
The second stage of my faith journey is the call to love others and share in their suffering. This active love is sustained by the imperative of God’s love. My past involvement in community organization, particularly in the face of injustice in my homeland, propelled me toward a faith that requires action. Love compels me to do God’s will, even at personal cost:
“Love is patient and kind; it is not jealous or boastful; it is not arrogant or rude. It does not insist on its own way; it is not irritable or resentful; it does not rejoice at wrong but rejoices in the right. Love bears all things, believes all things, hopes all things, endures all things.” (1 Corinthians 13:4-7)
This journey through love and suffering parallels the Israelites’ passage through the wilderness before entering the Promised Land. I recognize my role in stewardship (diakonia) and God’s mission (Missio Dei) as my lifelong calling. My own strength is insufficient, but God’s grace sustains me.
Love ultimately leads to contemplation—the third step toward Christian perfection. Love makes faith tangible and directs me toward the ultimate truth: God Himself. My contemplative journey deepened through a mystical encounter with God, as reflected in 2 Timothy 4:6-8:
“I have fought the good fight, I have finished the race, I have kept the faith. Henceforth there is laid up for me the crown of righteousness, which the Lord, the righteous judge, will award to me on that day, and not only to me but also to all who have loved His appearing.”
Two months ago, I preached about four types of Christians. The first turns away from the light and remains in Egypt. The second faces the light but remains in the wilderness. The third and fourth stand near the light; yet, if the fourth turns away, they risk casting a great shadow over the world. This realization deeply impacted me, reminding me that a pastor’s faith is not static but moves fluidly among these stages of spiritual growth.
I was reminded of a lesson from my Formation I course: “Each morning, I must gather the fragmented parts of myself and reorganize them.” This discipline renews my spiritual vision, as reflected in Ephesians 4:23: “Be renewed in the spirit of your mind.” True renewal allows me to see old things with fresh eyes and recognize God’s work in all aspects of life.
On November 23, 1982, in the Rose Library, I suddenly grasped a profound truth: God is light, and we are merely reflections of Him in the world. A person standing close to the light must be transparent and purified, lest they cast shadows. This purification is the work of God’s grace, filling me with the light of His Word.
Christians have been delivered from spiritual Egypt and justified by faith. However, we have not yet fully entered the kingdom of God. We remain in the wilderness, sanctified through love and suffering. Love is our life, and our entire existence is embedded in the mission of God. Mission is not merely the proclamation of the Word but the fulfillment of God’s salvific work. Thus, mission is not an isolated activity but the very essence of Christian life—a testimony to the Word itself.
My time at Drew Theological School marks a significant turning point in my spiritual journey. I arrived with great aspirations and dreams, but now I find myself immersed in the depth of Scripture, humbled and renewed by God’s transformative grace.
One of requirement of TH501-01, Drew Theological School on September 15, 1982
My journey toward pastoral ministry began in 1971 when, as a seminary sophomore, I felt a deep conviction that truth must be understood in three interconnected ways: through lived experience (“Sitz im Leben”), academic study, and personal faith. This realization led me to live in the Songjungdong slum along the banks of the Chungkaechun canal, where I sought to immerse myself in the struggles of the marginalized and learn firsthand about community development.
Life in the slum was harsh. The shanty public toilets were appallingly inadequate—without doors, partitions, or basic privacy—and every morning, over 140 residents waited in long lines for their turn. Initially, I hesitated to use them, but as I witnessed the daily indignities the people endured, I felt compelled to act. I worked to mobilize the community to improve the facilities, although many residents, accustomed to their hardships, were resigned to the situation. They explained that during the rainy season, the toilets would often be destroyed by floods, and they would simply rebuild them afterward.
Through these challenges, I gained a deeper understanding of worship as a practical, transformative act rooted in serving others. I realized that applying situational ethics, guided by Martin Luther’s acknowledgment of human sinfulness before God, could bring real change to the community. This experience shaped my understanding of the Church’s role as a force for reformation and true Christianity in the secular world. It was here, amid the suffering and resilience of the people, that I first heard and recognized God’s call.
My seminary studies culminated in a thesis on social ethics, focusing on Dietrich Bonhoeffer’s concept of “Mandat.” I was deeply moved by Bonhoeffer’s emphasis on living out faith through humble service, inspired by the incarnate and crucified Jesus Christ.
Faith in the Military Service
From 1973 to 1975, I fulfilled my mandatory military service as a drafted soldier. Even during this time, God provided opportunities for ministry. I served as a chaplain for my 155mm artillery unit near the DMZ and was entrusted with building a church on the base—without any military funding. Despite the challenges, I worked alongside the soldiers, and we constructed a place where we could gather to worship, even as we heard the ominous propaganda broadcast from North Korea’s loudspeakers nearby.
Marriage and a New Season of Challenges
After completing my military service in 1975, I married a remarkable woman who had faithfully supported her mother, younger brother, and sister after the death of her father. Despite her family’s struggles, her deep faith drew me to her. I knew that her faith was more valuable than beauty, wealth, or social status.
Once her siblings had graduated from high school, we married and moved to Busan in 1976, where I worked as a associate pastor in Buam Methodist Church for a year, the a faculty member. Teaching seminary students the general philosophy and writing art critiques provided a good income. However, I often stayed out late, spending time with poets and artists, and neglected my responsibilities at home.
At the same time, I became actively involved in organizing students and civilians in the Busan-Masan region to protest against the oppressive military government. The Pu-Ma Uprising and the tragic Gwangju Massacre left deep scars on my heart. The military regime responded to the demonstrations with brutal force, and the assassination of President Park Chung-hee followed soon after. Witnessing the violence and turmoil made me realize my own limitations and the futility of relying solely on human strength.
A Second Calling: From Korea to the Desert
As the political situation deteriorated, I felt increasingly unsafe. With my wife and young daughter, I made the painful decision to leave Korea and seek refuge in the United States. On December 2, 1980, we arrived at Chicago’s O’Hare Airport, then to Bradley Airport in Hartford, Connecticut where my brother had lived, carrying little more than the hope of starting anew.
As I adjusted to life in America, I observed the challenges facing the Korean-American community. Unlike other immigrant groups, Koreans seemed to struggle with identity and purpose. I wondered how we could contribute meaningfully to our new country. This realization stirred within me a renewed sense of calling. God’s voice echoed in my heart, reminding me of the prophet Isaiah’s response: “Here am I! Send me!” (Isaiah 6:8). I knew then that my journey was not just about seeking freedom but about answering God’s call to pastoral ministry.
A Commitment to Serve as a Pastor
The temptations of wealth and worldly success were ever-present, but God’s call was stronger. I applied to Drew Theological School to continue my theological training. I wanted to dedicate my life to preaching, teaching, and serving as a pastor wherever God would send me.
This calling has shaped every step of my journey. I have experienced God’s grace through trials, learned the value of humility from the example of Jesus, and committed myself to living out my faith through service to others. I will continue to echo Isaiah’s words and follow God’s voice, trusting Him to lead me as I walk the path of a sinner redeemed by His grace.
Daily Sauntering 
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