Many Korean immigrant churches recognize the importance of educational ministry in raising the next generation in faith. However, most of them do not have a culturally appropriate philosophy of educational ministry that considers the distinct Korean-American context. With an intention to help education pastors understand the cultural specificities of Korean immigrant churches and to connect those cultural characteristics with educational practices, the author has provided an educational ministry model for Korean immigrant churches based on Frankena's philosophy of education. Emphasis was placed on the specific contexts of Korean-American immigrant churches and the practical strategies for educational ministry within these churches.
ChoiC. (2012). Manual for clergy of the Korean American Christian church in conducting a mother-daughter workshop for immigrant Korean mothers and their daughters (Doctoral dissertation). Available from ProQuest Dissertations & Theses Global database. (UMI No. 1041091695).
2.
ChoongG. (2011). Counter-cultural paradigmatic leadership: Ethical use of power in Confucian societies.Eugene, OR: Wipf and Stock.
3.
DoongD. J. H., & JinJ. S. L. (2016). Thinking globally: An Asian American case study approach. In ClarkC. (Ed.), Adoptive youth ministry: Integrating emerginggenerations into the family of faith (pp. 165–179). Grand Rapids, MI: Baker Academic.
4.
EstepJ. (2012). Wherever you go, there you are. In EstepJ., WhiteR., & EstepK. (Eds.), Mapping out curriculum in your church: Cartography for Christian pilgrims (pp. 9–22). Nashville, TN: B&H Academic.
5.
FrankenaW. (1965). Philosophy of education.New York, NY: Macmillan.
6.
HertigY. L. (2003). The Korean immigrant church and naked public square. In MatsuokaF., & FernandezE. (Eds.), Realizing the America of our hearts: Theological voices of Asian Americans (pp. 131–146). St. Louis, MO: Chalice Press.
7.
HuebnerD. (1982). From theory to practice curriculum. Religious Education, 77(4), 363–436.
8.
HurhW. M. (1998). The Korean Americans.Westport, CT: Greenwood Press.
9.
HurhW. M., & KimK. (1990). Religious participation of Korean immigrants in the United States. Journal of the Scientific Study of Religion, 29(1), 19–34.
10.
JoinerR. (2009). Think orange: Imagine the impact when church and family collide.Colorado Springs, CO: David C. Cook.
11.
KimR. (2006). God's new whiz kids?: Korean American evangelicals on campus.New York, NY: New York University Press.
12.
KimS. (2010). A faith of our own: Second generation spirituality in Korean American churches.New Brunswick, NJ: Rutgers University Press.
13.
KlosF. (1974). Making educational ministry come alive. In OlsonR. (Ed.), The pastor's role in educational ministry (pp. 247–278). Philadelphia, PA: Fortress Press.
14.
LeeJ., ChangE., & MillerL. (2006). Ethnic religious status and identity formation: A qualitative study of Korean American Christian youth. The Journal of Youth Ministry, 5(1), 9–40.
15.
LeeS. H. (2003). Marginality as coerced liminality. In MatsuokaF., & FernandezE. (Eds.), Realizing the America of our hearts: Theological voices of Asian Americans (pp. 11–28). St. Louis, MO: Chalice Press.
16.
LeeS. H. (2010). From a liminal place: An Asian American theology.Minneapolis, MN: Fortress Press.
17.
LeeY. W. (2011). The perceptions of spirituality in relation to cultural difference among Korean-American youth in the Los Angeles metropolitan area through the summer retreats of 2005–2011. Journal of Christian Education and Information Technology, 20, 7–35.
PaiY. (1993). A sociocultural understanding of Korean American youth “caught in the web.” In LeeS. H., & MooreJ. (Eds.), Korean American ministry (pp. 256–274). Louisville, KY: PC(USA).
21.
ParkK. J. (2005). Yellow on white background: Korean American youth ministry and the challenge of constructing Korean American identity. Journal of Youth Ministry, 4(1), 23–38.
22.
ParkM. (2010). An investigation of the relationship difficulties in Korean-American families. Journal of Christian Education and Information Technology, 17, 131–148.
23.
ParkS. M. (2011). The role of ethnic religious community institutions in the intergenerational transmission of Korean among immigrant students in Montreal. Language, Culture and Curriculum, 24(2), 195–206.
24.
ParkS. M., & SarkarM. (2007). Parents' attitude toward heritage language maintenance for their children and their efforts to help their children maintain the heritage language: A case study of Korean-Canadian immigrants. Language, Culture and Curriculum, 20(3), 223–235.
25.
SeayC. (2005). Faith of my fathers: Conversations with three generations of pastors about church, ministry, and culture.Grand Rapids, MI: Zondervan.
26.
SellP. (2003). A map for ministry: Constructing a philosophy and strategy of ministry. Christian Education Journal, 7(1), 67–85.
27.
ShinH. J. (1993). The social responsibility and ministry of the church. In LeeS. H., & MooreJ. (Eds.), Korean American ministry (pp. 101–107). Louisville, KY: PC(USA).
28.
SonM. (2014). The Korean culture wave (Hallyu) and the media approach of Christian education. Journal of Christian Education and Information Technology, 26, 119–144.
29.
StrommenM., & HardelR. (2000). Passing on the faith: A radical new model for youth and family ministry.Winona, MN: Saint Mary's Press.
30.
TidwellC. (1996). The educational ministry of a church: A comprehensive model for students and ministers.Nashville, TN: B&H.
YoungJ. Y. (2012). Korean, Asian, or American?: The identity, ethnicity, and autobiography of second-generation Korean American Christians.Lanham, MD: University Press of America.
33.
YuE. Y. (1993). Korean American community issues and prospects. In LeeS. H., & MooreJ. (Eds.), Korean American ministry (pp. 165–191). Louisville, KY: PC(USA).
