Energizing the 40th KMA Gathering

At the 40th Korean Ministry Association (KMA) Annual Gathering in April, Rev. MoonBae Kim shared critical insights from his six years of service on the Candidacy Committee of the Christian Reformed Church in North America. With 36 years of experience in the denomination, Kim has served as a vital bridge between the Korean Presbyterian tradition and CRC Reformed theology.

Following is a summary of his interview on how the CRC can healthily embrace multiethnic diversity while ensuring belonging.

Q1. As a Korean pastor with decades of experience in the CRCNA, do you still find Western denominational culture unfamiliar today?

Even after 36 years in the CRC, the culture can still feel unfamiliar. Korean pastors are typically raised in the Presbyterian tradition, which can clash with CRC structure. For years, I intentionally immersed myself in Reformed history and theology to understand it from the denomination’s perspective. Today, I stand at the intersection of both traditions. When I hear proposals or complaints from Korean churches, I understand that the denominational structure can make things hard to implement. And when the denomination demands something from Korean churches, I find myself thinking, “Given the reality of immigrant churches, this is practically impossible for them to fulfill.”

Q2. What is a core theological difference pastors misunderstand?

Many assume Korean Presbyterian and CRC theology are identical, but their foundational confessions differ sharply. The Presbyterian Westminster Catechism begins with theology—glorifying God. The CRC’s Heidelberg Catechism begins with anthropology—asking, “What is your only comfort in life and in death?” Our denominational theology is uniquely built on human understanding and pastoral comfort.

Q3. Why do many Korean churches still feel like “guests” in the CRC?

It comes down to a fundamental difference in how we view the church ecosystem. The CRC emphasizes a “Sense of Covenant”—the denomination functions as one large body, and local churches are members bound by mutual responsibility, which includes contributing ministry shares.

In contrast, Korean Protestantism has historically operated on strict local church autonomy. Entering the CRC without understanding this covenantal framework makes long-term adaptation exceptionally difficult for Korean congregations.

Q4. What core elements must Korean churches hold on to in order to take root?

We must intentionally learn the denomination’s history alongside its theology. The CRC identity is sustained by three structural pillars:

• the confessions (Three Forms of Unity)
• the Church Order (community covenant)
• the ministry-share system (joint kingdom ministry)

Q5. How can local churches practically implement this learning?

Educating the senior pastor alone is not enough; if the lay leadership doesn't understand the CRC, the church will revert to its old habits during a pastoral transition. I propose two concrete actions:

• Revitalize continuing education for local church councils (consistories).
• Unite regional Korean CRC churches to periodically host “CRC Identity Seminars” for laypersons.

Q6. What advice do you have for pastors navigating English-speaking, geographical classes?

Show up shamelessly and endure. Attending a geographical classis with language and cultural barriers is uncomfortable for everyone—including the white pastors who may not know how to approach you. Simply showing up consistently and keeping your seat builds trust. If the language barrier is too daunting, attend alongside a fellow Korean pastor who is comfortable with English.

Q7. What policy adjustments does the denomination need to make?

Many leaders within the mainstream CRC have never lived outside the Dutch-American/Canadian community and are unfamiliar with multiethnic realities. While more Korean pastors were appointed to leadership roles after 2010, budget constraints have recently reversed that progress. The denomination must not sideline multiethnic communities just because they are still learning CRC history. Mainstream leadership needs to actively invest in continuing education for both pastors and congregations to build a healthy, multiethnic body.

After Synod 2026, Kim’s six-year tenure on the Candidacy Committee will officially close. But his 36 years of experience will continue to serve as a valuable resource connecting the CRCNA and Korean immigrant churches.