Faith, Resistance, and Reformed, The History of the Kosin Presbyterian Church in Korea - Real-Time Korea Story

From Resistance to Shinto Shrine Worship to the Legacy of Biblical Faith and Church Reformation

1. Introduction: What Is the Kosin Presbyterian Church?

The history of the Presbyterian Church in Korea (Kosin) holds a distinctive place in the development of Korean Christianity.

Its history is not simply the story of the establishment of another Protestant denomination. Rather, it emerged from a profound struggle to preserve biblical faith, Christian conscience, and the spiritual integrity of the church during Japanese colonial rule.

The historical roots of Kosin are closely connected to three major developments:

Resistance to forced Shinto shrine worship during Japanese colonial rule.
The movement for repentance and restoration within the Korean church following liberation.
The preservation and development of Reformed theology and Presbyterian traditions.

These historical experiences shaped Kosin’s identity, emphasizing the authority of Scripture, the holiness of the church, freedom of Christian conscience, and the principles of Reformed theology.

2. Japanese Colonial Rule and Resistance to Shinto Shrine Worship

During the Japanese occupation of Korea, the Japanese imperial government increasingly pressured Korean citizens and religious institutions to participate in Shinto shrine ceremonies.

Although Japanese authorities presented shrine worship as a national civic ritual, many Korean Christians understood it as a religious act that conflicted with their commitment to worship God alone.

Some Christian leaders and congregations therefore refused to participate.

One of the most prominent figures in this resistance was Pastor Ju Ki-cheol, who served at Sanjeonghyeon Presbyterian Church in Pyongyang. He was arrested and imprisoned for refusing to participate in Shinto shrine worship. After years of imprisonment, he died on April 21, 1944.

His life and martyrdom became an important symbol of Christian resistance in Korea.

Other important figures included Pastor Han Sang-dong and Pastor Ju Nam-seon, who also played significant roles in the resistance movement.

According to the historical account in the Korean History Database, the resistance movement involved Christian leaders and believers in several regions of Korea, including Pyongyang, Gyeongsangnam-do, and Jeolla-do.

Their opposition was not merely political. It was a matter of religious conviction: loyalty to God and the authority of Scripture took precedence over the demands of the state.

Although not every Christian who resisted Shinto worship later became part of the Kosin denomination, their witness became an important foundation for its historical identity.

3. The Post-Liberation Church Restoration Movement and the Founding of Korea Theological Seminary

Korea regained its independence on August 15, 1945. However, liberation did not automatically resolve the deep spiritual and institutional problems within the Korean church.

During the colonial period, some church leaders had resisted Shinto shrine worship, while others had participated in it or justified their participation.

Following liberation, Christians who had been imprisoned for refusing shrine worship called for genuine repentance and the restoration of the church’s spiritual integrity.

Among the central leaders of this movement were Han Sang-dong and Ju Nam-seon.

Working with theologians such as Park Yun-sun, they helped establish a new foundation for theological education.

In May 1946, an organizing committee for Korea Theological Seminary was formed. The seminary officially opened in Busan on September 20, 1946.

Its historical timeline documents the establishment committee in May 1946, the first summer theological lectures in June, and the official opening in September.

Its mission extended beyond training future pastors. It sought to:

Establish theological education centered on the authority of the Bible.
Preserve and develop Reformed theology.
Restore the spiritual integrity of the Korean church.
Promote moral responsibility and spiritual integrity among pastors.
Continue the theological heritage of historic Korean Presbyterianism.

The theologian Park Yun-sun played a particularly important role in developing biblical and Reformed theological education. The seminary’s official history records his appointment as its second principal in May 1948.

The establishment of Korea Theological Seminary became the institutional and theological foundation for the later development of the Kosin denomination.

4. The Official Establishment of the Kosin Denomination in 1952

Despite the establishment of Korea Theological Seminary, disagreements within Korean Presbyterianism continued.

The central issue concerned repentance for participation in Shinto shrine worship and the direction of church restoration.

Disagreements over theological education, church governance, and the proper approach to spiritual reform further intensified the conflict.

According to the Kosin Historical Archive of the Korean American Kosin General Assembly, the historical starting point of the Kosin denomination is the organization of the General Presbytery in September 1952.

The establishment of Kosin represented a significant event in Korean Presbyterian history. It reflected the conviction that the church must preserve its spiritual integrity and remain faithful to biblical principles.

In 1956, the denomination developed into a general assembly structure as additional presbyteries were organized.

The historical significance of this development lies not simply in institutional separation, but in the effort to establish a church community committed to biblical faith, spiritual restoration, and Reformed theology.

5. The Theological Identity of Kosin: Reformed Theology and Biblical Authority

The theological identity of Kosin is rooted in the Reformed tradition of the Protestant Reformation.

Kosin follows the theological heritage associated with John Calvin and the historic Presbyterian tradition.

Its major theological commitments include:

First: The Supreme Authority of Scripture

The Bible is the ultimate standard for Christian faith and life. Church traditions, human philosophies, and institutional interests must remain subordinate to God’s Word.

Second: The Sovereignty of God

God is sovereign over creation, history, and salvation. Human beings depend entirely on God’s grace.

Third: Salvation by Grace Through Faith

Salvation is not earned through human achievement or personal merit. It is a gift of God’s grace received through faith.

Fourth: The Holiness of the Church

The church is not merely a religious organization. It is a community called to pursue holiness and obedience to God’s Word.

Fifth: The Unity of Faith and Daily Life

Christian faith must be reflected in everyday conduct. Religious confession without ethical practice is inconsistent with the biblical understanding of discipleship.

Kosin’s institutional identity explicitly emphasizes Reformed theology based on the Bible. Its educational philosophy also reflects the historic Presbyterian commitment to theological education and Christian leadership.

These theological commitments continue to influence its worship, pastoral ministry, theological education, and denominational identity.

6. The 1960 Denominational Merger and the 1963 Restoration of Kosin’s Independence

One of the most significant developments in Kosin history was its merger with the Seungdong Presbyterian group.

In 1960, Kosin and the Seungdong group pursued denominational unity and formed a united Presbyterian body.

However, disagreements emerged after the merger concerning theological education, denominational identity, institutional administration, and church governance.

In 1963, the Kosin group separated from the united body and restored its independent denominational structure.

This event is commonly referred to as the Kosin Restoration or Return.

A scholarly study published in the journal Christianity and History in Korea, titled The Reunion and Schism of the Seungdong and Kosin Groups in the 1960s, examines the historical process behind the merger and subsequent separation.

The Kosin Historical Archive’s account of the 1963 restoration also documents the restoration assembly held in Busan in September 1963.

The restoration was more than an organizational separation. It reflected continuing concerns about theological independence and the preservation of Kosin’s historical and spiritual identity.

At the same time, this period illustrates the difficult relationship between denominational identity, theological convictions, and Christian unity in Korean Presbyterian history.

7. The Development of Kosin’s Educational, Medical, and Missionary Ministries

Beginning with the founding of the seminary in 1946, the Kosin community expanded its ministries beyond theological education into higher education, healthcare, and missions.

Three institutions are particularly important:

Korea Theological Seminary and Kosin University Graduate School of Theology

This institution serves as a major center for theological education and pastoral training within the Kosin denomination.

Kosin University

Beginning with the establishment of Korea Theological Seminary in 1946, the institution developed into a comprehensive Christian university. Its official historical records document its educational development from 1946 onward.

Kosin University Gospel Hospital

The hospital represents the denomination’s commitment to Christian medical service, compassion, and care for the community. The university’s institutional history records the opening of Gospel Hospital on June 21, 1951.

An important expression of Kosin’s educational philosophy is the Latin phrase Coram Deo, meaning “Before the Face of God.”

This principle emphasizes that Christians should live honestly before God, integrate faith with intellectual pursuit, and serve society through their professional and personal lives.

8. Kosin’s Development in the United States and Around the World

The history of Kosin is not limited to Korea.

As Korean immigration and international missionary activities expanded, Kosin congregations and communities developed in several countries, including the United States.

The Kosin Presbyterian Church in America represents an important part of the Korean American Kosin community.

These churches have sought to preserve the theological heritage of the Korean denomination while serving Korean immigrant communities and younger generations.

Their responsibilities include:

Connecting first-generation and second-generation Korean American Christians through faith and cultural understanding.
Providing biblical education and spiritual formation for younger generations.
Sharing the Gospel and serving local communities through Christian ministry.

For Kosin’s historical legacy to remain meaningful, it must become more than a memory of the Korean church’s past. It must continue to shape Christian life and ministry in the international church.

9. Historical Challenges Facing Kosin Today

Kosin possesses a significant spiritual and historical legacy. However, its history should not be remembered only as a source of denominational pride.

Preserving historical identity and accepting historical responsibility must go together.

Several important questions deserve serious consideration.

First: Is the church still preserving the purity of its faith?

In the past, Christians resisted the pressure of Japanese imperialism and refused to compromise their faith through Shinto shrine worship.

Today, does the church maintain the same convictions when confronted by political power, materialism, institutional ambition, and secular values?

Second: Is repentance within the church genuine?

The origins of Kosin were closely connected to demands for repentance following the church’s compromise during Japanese colonial rule.

Today, are church leaders and members equally willing to acknowledge their mistakes and accept responsibility for their actions?

Third: Does denominational leadership reflect biblical principles?

Institutional size and organizational stability do not automatically guarantee spiritual integrity.

Church leaders should place service above authority, accountability above prestige, and spiritual responsibility above personal ambition.

Fourth: Is the church pursuing unity rather than unnecessary division?

Preserving theological convictions is important. However, the church must also examine whether repeated divisions over differences are consistent with the biblical vision of Christian fellowship.

The spiritual purity that Kosin sought to defend in the past should be reflected today in transparency, ethical leadership, accountability, and genuine Christian service.

10. Kosin’s History Is Not Merely a Legacy of the Past but a Responsibility for Today

The history of the Kosin Presbyterian Church began with resistance to forced Shinto shrine worship during Japanese colonial rule.

It continued through the post-liberation movement for church restoration, the establishment of Korea Theological Seminary in 1946, the organization of the denomination in 1952, and the development of Reformed theology, education, healthcare, and missionary ministries.

The most important value in Kosin’s history is not the name, size, or institutional influence of the denomination.

It is the commitment of Christians who sought to place God’s Word above political pressure, personal interests, and institutional authority.

However, the sacrifices and martyrdom of previous generations do not automatically guarantee the moral integrity of the church today.

The more important question is whether contemporary Christians are faithfully practicing the principles for which their spiritual predecessors suffered.

Kosin must remember not only the Christians who resisted Shinto shrine worship in the past, but also continually ask:

What must the church resist today? What must it repent of? And what principles must it be willing to defend and sacrifice for?

True Reformed theology does not end with celebrating historical traditions. Its essence lies in the continual reformation of the church under the authority of God’s Word.

The history of Kosin is the story of people who sought to preserve their Christian conscience. Its true continuation must be demonstrated through honesty, holiness, love, and accountability in the church today.

The legacy of Kosin should not be measured only by the faithfulness of its founders, but by the integrity and spiritual responsibility of the generations that follow.

Historical References and Further Reading

The following sources provide historical and institutional documentation for readers interested in further research:

Peter Yang