Fear and fervent prayer: lessons from South Korea's Christians

South Korea, long recognised as a symbol of democracy in Asia, now faces significant fear and uncertainty after President Yoon Suk-yeol's recent declaration of martial law.

This move included attempts to restrict civil liberties, suppress political activities, curb media freedoms, and grant the military authority to take control of the National Assembly. These measures have stirred widespread fear and protest across the country.

For Christians in South Korea, this situation represents not only a political crisis but also a call for reflection, action, and prayer. What's the background? And what can we all learn?

1. Historical background: turmoil and trauma

South Korea's relationship with martial law is steeped in painful memories. Since the country’s establishment as a republic in 1948, martial law has been declared 16 times, typically during periods of political unrest or when national security was perceived to be under threat. Notable events include the Korean War (1950-1953), student protests during the 1970s, and the tragic Gwangju Uprising of 1980, which saw hundreds of lives lost in a brutal military crackdown. This legacy has deeply influenced the collective consciousness of South Koreans, particularly older generations who fear the return of such repressive measures, a fear that extends to churches and Christian communities.

2. Martial law returns: shock and shouts for impeachment

The declaration of martial law in December 2024 by President Yoon, the first in 45 years, caused shockwaves throughout the country. This decision came amid growing tensions with the opposition Democratic Party, corruption investigations involving the president and key figures from the ruling party, and calls for impeachment. Yoon’s accusations of 'anti-state activities' and alleged connections between the opposition and 'North Korean communists' were seen by many as politically motivated fabrications, sparking widespread protests and demands for his resignation.

The martial law decree, imposed suddenly on 3 December, was widely denounced as an illegal coup, even by members of Yoon’s own party. His refusal to appoint special prosecutors to investigate corruption allegations, including those involving his wife, ignited further public outrage. Additionally, the opposition party, with much broader support than the ruling party, found it increasingly difficult for the president to govern, even when dealing with matters like the national budget for the upcoming year.

Following the martial law announcement, approximately 200,000 people gathered outside the National Assembly on 7 December, marking one of the largest protests since 2016. This protest, much larger than previous demonstrations, is expected to be seen as the biggest peaceful protest in South Korean history so far, despite minor injuries among citizens trying to prevent military access to the National Assembly. Support for Yoon’s impeachment has already surpassed 70% and continues to grow.

3. The Christian response: fear and fervent prayer

The recent declaration of martial law has resurrected painful memories of past authoritarian regimes for many South Korean Christians.

The Korean Church have historically avoided taking bold political stances. Though figures like Rev Moon Ik-hwan, during the 1970s and 1980s, actively opposed the government, alongside denominations like Gi-Jang, Holiness, and Methodist - many conservative denominations remained neutral, focusing primarily on evangelism.

Yet, the declaration of martial law in 2024 has smoothly made many Christians to reconsider this approach. Christian groups, including prominent conservative Presbyterian denominations, have condemned the president’s actions and publicly declared their opposition such as:

• The Korean Methodist Church (with 1.2 million members) condemned martial law as a 'betrayal of the people' and a violation of the constitution, demanding its immediate repeal.
• Similarly, the Holiness denomination (with 0.5 million members) called for 'responsible actions' from the president and government. Kim Min-seok, a senior opposition figure and Christian member of the Holiness church, correctly predicted the coup a couple of months ago and has since led impeachment efforts, becoming one of the most influential political figures in Korea. Rev Ji Hyung-eun, another member of this denomination and leader of the Korean Pastors’ Association, described martial law as a 'blatant attack on democracy' and urged Christians to stand for justice.
• The National Council of Churches in Korea (NCCK) condemned martial law as a 'war against citizens' and a direct threat to democracy, calling for President Yoon’s resignation.
• Presbyterian ‘Hapdong’ and ‘Tonghap’ denominations (Hapdong, with 11,832 churches, and Tonghap, with 9,473 churches, representing a total of 4.5 million church members) expressed deep concern, calling for justice (Tonghap) and prayer and repentance (Hapdong).
• The Korea Evangelical Church Coalition criticised the 'evil regime' and described its actions as unforgivable.
• The Christian Ethics Movement condemned the military seizure of the National Assembly, calling it an outright violation of democratic principles.

This situation marks a pivotal moment for South Korean Christians, who have traditionally been reluctant to engage in politics. However, many churches now feel compelled to take action, even in defense of human rights and justice. Therefore, many pastors and church leaders have voiced their condemnation on social media, calling for a return to democratic values and urging prayer for the current regime.

Sounding the alarm to Christians worldwide

While some Christians primarily advocate for prayer, others call for decisive action. The response from denominations reflects a shift toward bolder advocacy, informed by past experiences with military rule. This moment raises an important question: Should Christians focus exclusively on prayer, or prioritise action, or seek a balanced approach as seen in figures like John Wesley, who pursued social justice through political engagement, as exemplified by William Wilberforce?

The Korean Church is sounding the alarm to Christians worldwide, presenting martial law as both a challenge and an opportunity to stand for unity, righteousness, and truth through prayer, while also tempting believers to focus more on social justice than on the gospel. Indeed, the majority of South Korean churches have declared President Yoon's actions unconstitutional, demanded his resignation, and called for unity in support of peace, justice, and democracy. Denominations advocating evangelicalism, such as Hapdong, Hapshin, and Goshin, have increasingly emphasised unity through prayer, repentance, and spiritual revival in Korea.

While the church may not have all the answers, it obviously stresses that prayer remains a unifying force and that the gospel truth and righteousness cannot be silenced, suspended, or seized. Churches around the world are urgently urged to support their South Korean brothers and sisters, focusing on peace and spiritual growth, and prioritizing prayers for a second revival over physical or economic prosperity.

As the apostle Paul wrote in 1 Timothy 2:1-2, 'I urge, then, first of all, that petitions, prayers, intercession, and thanksgiving be made for all people - for kings and all those in authority, that we may live peaceful and quiet lives in all godliness and holiness.'

This scripture reminds us to pray for those in power, that righteousness, peace, and the gospel truth may prevail for the kingdom of God.