Why Multi-Ethnic Churches Still Feel Like Guests in the CRC: Interview with Rev. MoonBae Kim, Part II

Q3. What do you see as the biggest reason why many Korean churches, despite being under the single umbrella of the CRC, still hover around the fringes like "guests"?

Recently, when pastors ordained in other denominations or independent groups (such as the ECA) apply to join our denomination, they are advised to complete the MEPMC (Modified Ecclesiastical Program for Ministerial Candidates) process rather than the standard KIM Program. Many Korean pastors find this highly baffling and disconcerting because they do not understand the underlying reason.

Our denomination requires a detailed letter of recommendation from the applicant's previous denomination upon admission. However, looking at recommendation letters from certain interdenominational or independent organizations, they often read: "I cannot explain this pastor's strengths or weaknesses. I have never met him or had the opportunity to observe him, so I merely certify the fact that he was ordained." From the standpoint of our Candidacy Committee, this is a very difficult culture to understand.

Within our denomination, there are three essential theological keywords internally referred to as the ‘Reformed Accent.’ One of them is ‘A sense of Covenant.’ Every church and pastor within the denomination is bound not by a loose alliance, but by a tight-knit covenantal relationship. Everyone holds mutual responsibilities and duties; making covenants/promises and faithfully keeping them is considered paramount.

Our denomination views the denomination itself as "one large church," and each local church is seen as a "member" of that single body. Therefore, to fulfill our responsibilities in cooperation with one another, we willingly contribute Ministry Shares to the denomination and classis, working together to achieve mission, evangelism, relief, and unity.

In contrast, Korean churches are inherently different from us in their understanding of ecclesiology and denominationalism. Influenced indirectly by the "Nevius Method" and its "Three-Self Principles"—Self-Supporting, Self-Propagating, and Self-Governing—introduced by missionary John Livingston Nevius in China, Korean Protestantism has grown over the past 140 years centered heavily on strict "independent church-ism" (local church autonomy). Even if they share the same denominational banner, they have rarely experienced a system where the denomination functions as a single church, binding everyone in a covenantal relationship to build it up together. Entering the CRC without understanding this fundamental background difference makes adaptation exceptionally difficult.

Q4. What core elements must we hold onto if we are to truly take deep root as a 'CRC church'?

As mentioned earlier, an intentional effort to learn not just the denomination's theology but also its history is required. An understanding of the historical and cultural background must come first for communication and cooperation with the denomination to be effective. Our denomination emphasizes three core Reformed Accents and traditions:

1. Sovereignty of God – The Pietist tradition
2. Covenant – The Doctrinalist tradition
3. Kingdom of God – The Transformationalist tradition

Following these Reformed emphases, we thoroughly study and confess the Three Forms of Unity (the Heidelberg Catechism, the Belgic Confession, and the Canons of Dort) in our faith journey. Furthermore, we study and abide by the Church Order—the covenant of our denominational community—alongside the Holy Scriptures, which serve as the Word of God. Finally, for the expansion of the Kingdom of God, recognizing that local churches have limitations when working in isolation, we join hands in Kingdom ministry through the Ministry Share system. The confessions, the Church Order, and the Ministry Share system form the very framework that sustains our denominational identity. 

Q5. How can local churches immediately weave the fundamental elements you just mentioned into their pastoral ministries, starting this coming Sunday?

We recently discussed this on the Candidacy Committee. The KIM (Korean Institute for Ministry) program has unfortunately devolved over the past 15 years into a mere gateway for denominational admission. But educating the senior pastor alone is a temporary fix. If the lay leadership and congregation do not understand the CRC, then the moment that pastor leaves, a search committee will call someone outside our identity, and the church reverts to its old patterns.

We need two concrete steps:

• Revitalize continuing education for local church councils (consistories) through the KIM program.
• Host regional 'CRC Identity Seminars' specifically for laypeople so congregations can take deep, influential root.

Q6. What advice would you give to pastors who belong to Geographical classes regarding communication?

To be completely honest, attending a geographical classis—with the barriers of language, culture, and unfamiliar dynamics—is uncomfortable. I still feel it.

My advice? Have the guts to just show up shamelessly and endure. (Laughs).

Just as we feel uncomfortable, the Anglo pastors are often equally uncomfortable because they don't know how to approach or help us. Even if you cannot speak English fluently, simply showing up consistently and keeping your seat deeply moves people. Sincerity creates fellowship. If the language barrier is too daunting, pair up and go with a fellow multi-ethnic pastor who is more comfortable with English. There are no shortcuts to relationship. 

Q7. Conversely, what kind of reflections and policy adjustments are needed on the denomination's side?

A significant number of people within the mainstream CRC have never lived outside the Dutch-American/Canadian community in their entire lives. It is only natural that they are unfamiliar with the sentiments of multi-ethnic or Korean churches. However, denominational leaders sincerely yearn for a denomination where multiple ethnicities minister beautifully together.

Since 2010, many Korean pastors began to be appointed to important positions within the denomination. However, in recent years, due to factors like the denomination's worsening financial situation, the number of Korean leaders has unfortunately decreased significantly once again, leaving a sense of regret.

The denominational leadership should not sideline Korean communities from the center of ministry just because they may not fully know the CRC's history and theology. Instead, it would be wise to actively invest in 'continuing education' for both congregants and pastors. That will be the key policy enhancement needed to healthily establish a truly multi-ethnic denomination. 

Although it was a brief 30-minute interview, the participating pastors expressed high satisfaction through the post-event survey, noting that it was "a time to deeper understand and gain more interest in the denomination." Furthermore, a strong consensus emerged hoping that such opportunities for sharing and learning about Reformed identity would continue in the future.

Following the 2026 Synod, Rev. MoonBae Kim’s six-year tenure on the Candidacy Committee will officially come to a close. Although he will step down from his official title, the invaluable experience and knowledge he has accumulated over the past 36 years, will undoubtedly continue to serve in another form as a precious asset connecting the CRCNA and Korean churches.