Video – Christ’s Radically Different Route to Ruling and Reigning

Posted on November 2, 2012 by tdillmuth

(Meet my new associate, Rev. Tim Dillmuth! After a year of praying and searching, we brought him on board earlier this fall. You can read more about him below, but whatever you do, definitely read more of him. I’ve asked Pastor Tim to join me in posting up each week on the Work of Mercy we’re studying, with a particular focus on the doing the word aspect of that Work. He’s also going to posting some of the video and audio content from our DOTW.TV and DOTW.FM sites, that is, our YouTube and podcast channels where our sermon content, Q & As, and public presentations are recorded. I hope you enjoy this new voice and augmentation of content. I know Pastor Tim is already ironing sharpening this old garden shovel, and I believe you’ll find his reflections challenging and yet graciously presented as well. Enough–on to Pastor Tim, with this month’s first post on the Work of Mercy of Reigning!)

I’d like to take this opportunity to introduce myself! I’m Pastor Tim Dillmuth and I joined the team at Seoul USA/DOTW Church in September of 2012. I feel so privileged to work alongside Pastor Foley and to be a part of such an important work!  I will begin to contribute regularly on this site (in addition to Pastor Foley’s postings), which will include a weekly video and a post concerning the “doing of the word” as it relates to each Work of Mercy. If you would like to learn more about me, feel free to visit our about page!

This first video explores Christ’s radically different route to ruling and reigning.  Each month we begin by asking, “How did Christ first do this Work of Mercy to me?”  So . . . how does Christ rule?  By becoming a subject and not holding onto his basic nature or character!

For all of the latests podcasts on Reigning and on past Work’s of Mercy visit our Seoul USA Podcast Page!

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How To Ransom Captives: Petition God, Proclaim The Gospel To Captors

Posted on October 31, 2012 by Pastor Foley

As I sat down to write this final post for our month-long focus on the Work of Mercy of ransoming  captives, I just received the report that one of our Seoul USA extended family members–the mother of one of our Underground University graduates–was executed in a North Korean concentration camp after an extended period of captivity.

This is not Mr. Bae’s mother, about whom we wrote in our new book, These Are The Generations, but rather a different mother–one no less gifted at evangelism, and in many ways perhaps even more so. I have been asked by her son, our UU graduate, to write with him her story, too, so please pray with me about that. It is a fascinating story in so many ways, not least because it is those whom she evangelized who testified against her, sealing her sentence to a concentration camp. If those you evangelized testified against you, would there be enough of them to send you to a concentration camp?

In any case, days like these are filled with a lot of thoughts and deep reflection. If you ask me whether they are easy days, I will say of course not. If you ask me whether I am sad, I will say no. If you ask me whether her death invalidates what I have shared in this blog over the past month about ransoming captives, I will say no, and emphatically.

“But she is dead!” some will protest. “Your strategy did not work! For all your talk of serving the North Korean church and not paying ransoms but instead equipping the local church to be a ransom, her voice is silenced; her evangelism efforts have come to naught; the Kim family has triumphed once again; and there is one less Christian in North Korea today.”

Yes, accusatory thoughts like this plague me. And yes, I am writing this post at 2AM and thinking through everything we did, everything we could have done, everything that happened, everything that did not.

But they are accusations and nothing more. For there is a message, you see–a message from the incarcerated mother to her son. It is a private message, and until he chooses to divulge the contents I will not do so.

I will note only that it is a request from her that he leave her be to do her work. And it is a proclamation of the gospel, from mother to son.

And so in the deep Europe silence of night, I say:

Yes, this is still the way to ransom captives. We petition God for their release, and we proclaim the gospel to their captors. We do not regard captors as gods, and we do not regard God as powerless and in need of our intervention. Or our finances.

Paul and Silas sing wide the prison doors–and stay to proclaim the gospel to their captive captor. He, after all, is the one who is afraid, not they. They are praising God for being counted worthy to suffer for the name.

So at 2AM who is now free and who is captive as a result of the death of our Seoul USA extended family member? Who is victor and who is vanquished?

Our martyred sister’s son–our UU graduate–has wandered aimlessly since coming to South Korea. He attended UU, yes–graduated, even. But mostly he has wandered. He struggles every night to sleep, wrestling with impossibly feelings of deep guilt of fleeing  from the North Korean police while his mother stood, did not run, was captured, interrogated. He stopped attending church in South Korea. Can’t pray. Can’t think much about God. Tried to raise money for his mother’s release despite our counsel. Ended up losing it all to a group that deceives North Korean defectors and takes their money. Got a blue collar job and worked seven days a week 12 hours a day in an effort to make the noise in his head stop. But none of it worked. He explained to me this summer:

From inside of my mind something comes out which gives me negative thoughts. Like, for example, whenever I start to do this work [this new job], I think, “Would it be good? Would it be really helpful to me?” This kind of bad thing comes out from my mind, and it makes me stop doing the work. And previous failed experiences come to my mind, and this makes me stop doing the new work. And so I just stop doing different kinds of work because of the failed experiences.

Mrs. Foley and I are here in Europe with Mr. Bae to share Mr. Bae’s story and that of his mother. Our former UU student was supposed to come here last year to share his story and that of his mother, but he failed to show up at the airport the day of the flight. Disappeared. We learned later that he had taken out a loan, gathered all of his savings, went to China–and promptly lost it all, in a failed effort to ransom his mother. Another North Korean defector, conned.

But our UU student whose mother was just martyred wrote to us tonight. His email is filled with clarity, purpose, resolve–and peace. He says he is ready to move forward. To tell his mother’s story. She sent a message telling him what to do now. He needed to hear this, because he is young, and there are some things best heard from one’s mother and spiritual forebear.

He wrote us that he wants to be a missionary now. To stop wandering. To train for real this time. To lay down his life as his mother has done and asked him to do. Without bitterness, sadness, or regret. Without hopelessness.

Our sister petitioned God from a North Korean concentration camp, to set her son free from his South Korean captivity.

God answered.

Tonight a new voice has been raised up for North Korea.

One more captive has been ransomed. And two more prisoners have been freed.

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Partner: The Global Church Should Always Serve, Never Supplant, The Local Church In Any Ransoming Effort

Posted on October 29, 2012 by Pastor Foley

Because people forgot–or just didn’t know–that the North Korean underground church still existed.

That’s the reason why ten years ago Mrs. Foley and I sold what we had, gave it away, and followed Jesus in creating Seoul USA to serve especially the underground church of North Korea.

It’s a longer story, of course, but the most germane part of it for our discussion here about the Work of Mercy of ransoming captives is that Mrs. Foley and I saw, again and again, South Korean churches, missionaries, and NGOs setting the evangelism and discipleship  agenda for North Korea and sharing it with the world.

They didn’t mean anything bad or presumptuous by it at all, of course. Many South Koreans at that time weren’t even sure there were any underground North Korean Christians left. And, historically, up until the end of the Korean War, there had only ever been one group of Koreans and thus one Korean church. So certainly it was understandable that South Korean churches and missionaries would take the approach of evangelizing North Korea as them reaching their own flesh.

And yet…

What prompted Mrs. Foley and I to form an organization devoted to serving as a platform for the North Korean underground church to reach North Korea and the world was that we kept running into North Korean Christians who had deep connections inside North Korea, frankly better ideas about how to evangelize and disciple their own country, and distinct differences–not divisions, but differences–between North and South Korea that they were uniquely in a position to address. Things like the sharp divergence in dialect, life experience, and current circumstances that had yawned into a vast chasm in less than 50 years.

Well, that and the very fascinating recognition that Pyongyang and the northern region of Korea, not Seoul and the southern region, had historically been the cradle of Christianity–and the heart of the resistance to both the Japanese policy of forced worship at the Shinto shrines and the North Korean state policy of forced worship of the Kim family. In other words, the DNA of North Korean Christians is distinct and pretty special. North Korea lags behind South Korea in nearly every way, but not, it turns out, in Christian discipleship. There are more South Korean Christians, but they are not better.

The North Korean Christians we met were deeply dedicated–and seriously untrained. They had vision but not strategy, lots of trauma but not a lot of tactics to accomplish the word God gave for them to do among their own people.

And even if they hadn’t had these things, they were still the Church of North Korea, after all–the called-out ones God had raised up as a witness to himself in the darkest corner of the earth. Why supplant (or, worse, ignore) them? Why undertake activities that rendered them irrelevant and invisible? Why do things that could potentially harm them in service to some ostensibly greater good of reaching their nation for Christ at their peril? What purpose would God have for them if he put them there–and by “there” I don’t simply mean inside of North Korea. I mean everywhere North Koreans are found, across Asia and around the world.

Are North Koreans latecomers to the South Korean church, or are they their own church–a surprisingly prior church, that is, one that precedes the South Korean church explosion?

Well, that was the question ten years ago, and it remains the question today. We founded Seoul USA on the conviction that the North Korean underground church, by the grace and design of God, is his vessel for reaching North Korea and that the global church is called to serve her in this work, as each part of the church is called to serve and to look to the interest of the other.

We are more persuaded than ever today that this strategy was and is the right one, for a variety of reasons beyond the scope of this present post. And we are likewise persuaded that this discussion has deep bearing on the question of ransoming the captives not only for us but for every church population around the world, since I can say with equal parts confidence and grief that some of the greatest difficulties faced by not only the church in North Korea but also the church in persecuted countries around the world has been the global church’s well-meaning but misdirected tendency to supplant, rather than serve, local churches in circumstances of persecution and captivity.

It all begins with compassion wrongly rooted and resources wrongly reckoned. Churches with worldly resources–political and social freedom, for example, and material wealth–look at churches without worldly resources and say, “They need our help!” The implied perspective is that we are in the advantageous situation and they the disadvantaged one. The implied goal is to make them more like us by sharing more of what we have with them.

But that overlooks what must have been a very surprising and unpopular message Jesus sent to the church in Laodicea in Revelation 3:14-22 (ESV):

14 “And to the angel of the church in Laodicea write: ‘The words of the Amen, the faithful and true witness, the beginning of God’s creation.

15 “‘I know your works: you are neither cold nor hot. Would that you were either cold or hot! 16 So, because you are lukewarm, and neither hot nor cold, I will spit you out of my mouth. 17 For you say, I am rich, I have prospered, and I need nothing, not realizing that you are wretched, pitiable, poor, blind, and naked. 18 I counsel you to buy from me gold refined by fire, so that you may be rich, and white garments so that you may clothe yourself and the shame of your nakedness may not be seen, and salve to anoint your eyes, so that you may see. 19 Those whom I love, I reprove and discipline, so be zealous and repent. 20 Behold, I stand at the door and knock. If anyone hears my voice and opens the door, I will come in to him and eat with him, and he with me. 21 The one who conquers, I will grant him to sit with me on my throne, as I also conquered and sat down with my Father on his throne. 22 He who has an ear, let him hear what the Spirit says to the churches.’”

What if worldly wealth really has no spiritual coinage? What if, in other words, the persecuted church doesn’t need our worldly wealth and freedom? What if God is not trying to make them more like us but rather make us more like them? What if your worldly wealth cannot ransom captives and only your spiritual wealth can? Would your “check” clear? Or would it bounce?

The persecuted church desperately needs us to grow spiritually, not materially. It needs our spiritual service far more than it needs our material support. God supplies all our needs in Christ Jesus, Paul says, not from the bank accounts of rich Christians. Paul is surprisingly nonchalant about whether Christians send him money or no. He knows that God will always supply in the way God wants to supply, for purposes which often escape our knowledge and understanding. What interests Paul–and God–is how our giving grows us so that our spiritual wealth increases even as our material wealth passes away along with the world that gave it birth and staunchly insists on its value.

So how does this apply to ransoming captives?

Seoul USA is a running bet, now ten years in, that transferring material wealth from the prosperous church to the persecuted church is not God’s highest goal for the relationship between these two parts of the body of Christ. Instead, he intends the arrow to go both ways; that is, for the spiritual wealth of the body of Christ to flow freely between all parts. In this way, one important consequence will be that the prosperous church will learn to put its faith less and less in its material wealth and worldly freedoms and more in the God who functions equally well in the presence or absence of the same.

Let me make it more stark:

Whether we transfer money to ransom captives from prison or show up ourselves (typically in the form of global NGOs) to do the deed, we overlook–at our own spiritual peril and her physical peril (due to ongoing kidnappings and even steeper ransoms)–the church that God already established in a locale to bear his name and accomplish his purpose.

What needs to be transferred instead from us to her is spiritual wealth. Do we have any to send?

At Seoul USA, our rule of thumb is never to transfer more material wealth than spiritual wealth to the North Korean underground church. Yes, we transfer funds. But they are matching funds–meaning, everyone is giving financially, materially impoverished North Koreans included. But financial giving is secondary–tertiary, even–to spiritual giving. And what we have found in ten years is that we are able to share with the North Korean underground church three things that have made a far greater impact on her ability to ransom her captives than any money we’ve sent or any personal presence we’ve provided:

  1. The wealth of Scripture. We’ve found that though North Korean Christians have clung faithfully and tenaciously to the core truths of the faith in the midst of searing and nearly unparalleled sustained persecution, they value our service in helping them unpack the truths of the Word of God and to support them in applying them in their unique circumstance. We don’t take their place as the church in North Korea. We train them for the role God has given–to them, not us.
  2. The insights of the faithful church throughout history. Turns out Christians have been ransoming captives for two thousand years. Sometimes they got it wrong, of course, but sometimes they got it right–where right means not that everyone gets out alive but that God is glorified and his name is esteemed even by unbelievers. So we help the North Korean church draw on the riches of Christian history which have been largely unknown to her due to her isolation from the outside world.
  3. The insights of other persecuted Christians. Believers in more than 50 countries are persecuted for their faith. Most of them, under the power of the Holy Spirit, ransom their captives without material wealth. Sharing with the North Korean church how they do this is far more valuable to her than us stepping in to pay the bill–and ratchet up the next charge exponentially.

We do all of these functions through our Underground University program. We do this and other ransoming programs with our brothers and sisters in the Voice of the Martyrs family. What our programs have in common is the rock-solid conviction that the global church should always serve, never supplant, the local church–including in the work of ransoming captives. We serve persecuted Christians financially, yes, but not in ways that create dependence or foster the illusion–for us or for them–that material wealth is the coin of the spiritual realm.

And the primary service we provide is prayer. But as we’ll note in the next post, our final one wrapping up this month-long focus on ransoming the captives, is not prayer for the persecuted church but rather prayer with the persecuted church–prayer that recognizes that when we ransom captives, our petition is always to God, not to the purported captors who are the most deeply bound captives of all.

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