Do North Koreans Actually Believe in the Official North Korean Ideology?

Posted on December 19, 2017 by Pastor Foley

More and more news reports and human rights organizations these days assert that more and more North Koreans are having doubts about the Juche ideology. (Juche is North Korea’s official belief system that is also sometimes referred to in the West as Kim Il Sung-ism, since the Juche ideology centers around the teaching of and about Kim Il Sung.) Are North Koreans losing the faith in the Kims?

It is worth noting that comparatively few Christian organizations make the claim that North Koreans are doubting Juche. The majority of claims come from secular organizations, typically ones whose work involves getting information into North Korea, i.e., balloon launchers, radio broadcasters, and those distributing Korean dramas and KPOP songs via DVD, USB, and SD card. Usually the claims from secular organizations go like this:

  • Our information is getting into North Korea.
  • Our information is changing the minds of people in North Korea.
  • We need more money to get more information into North Korea.
  • When people in North Korea have more information, North Korea will change.

It’s that third point that ought to prompt us to take a closer look at the claim. In other words, it’s not a disinterested claim. It’s a claim in support of a cause.

That doesn’t mean the claim is false, of course. We should always be looking for the most effective ways to do our work, and when we find ways that work, we should consider whether more of the same might yield an even bigger benefit. If outside information is the key to breaking the stronghold of Juche, then perhaps more outside information can crumble the castle completely.

As an organization that does balloons, radio, and distribution of DVD/USB/SD cards, clearly we at VOM Korea believe these are helpful tools. But as a Christian organization, we don’t make the claim that Juche is losing its grip on North Korea. Why?

Short answer: Because no matter what people may tell you, no amount of information can change the human heart.  

I completely and categorically reject the claim that distributing Korean dramas, KPOP songs, Western movies, and political news weakens North Korea’s Juche ideology. That such information awakens something inside a North Korean person is beyond dispute. The question is: What awakens?

Short answer: Desire. And not for anything good.

The case of the North Korean soldier who recently crossed the DMZ (nearly at the cost of his life) provides a helpful illustration. Floating in and out of consciousness, clinging to life amidst surgery after surgery, the soldier reportedly professed his desire for Choco Pies, KPop tunes, and American movies. A man risking his life for such things certainly shows that new desires have been awakened in him. Does it show, however, that the stronghold of Juche has been broken?

Short answer: No, it shows that Juche is confirmed.

Juche is not an ideology of self-denial and repudiation of desire. It is, in fact, an ideology of the supremacy of human desire. It is an ideology that claims that the key to the fulfillment of desire is absolute submission to the Kim family. If we submit to the Kim family, says the Juche ideology, then we will have a life of fulfilled desire that the South Korean running dogs can only dream of.

One only need follow Kim Jong Un on his inspection tours to see that Juche has plenty of room to embrace the most South Korean and American of desires. If you suggest that freedom is a South Korean and American desire that is not embraced by Juche, I will suggest to you that the freedom that South Koreans and Americans covet–freedom of choice–is exactly what Kim Jong Un embraces. Kim Jong Un is building bowling alleys, shopping centers, consumer electronics, and ski resorts. The message is clear: Stick with me and we’ll go places.

Consider also the small but growing number of North Koreans who are re-defecting back to North Korea, or trying to. People assume that re-defectors and re-defector wanna-be’s are either mentally ill, under pressure from North Korean spies or blackmailers, or otherwise in a state of such incapacity that they have to be stopped from doing the very thing they want to do: return to North Korea. But we can learn a lot from even a basic review of their claims, which go like this:

  • I was deceived into leaving North Korea because I was told life would be better in South Korea.
  • My life in South Korea is worse than my life in North Korea. Plus I miss my family.
  • Therefore, I would like to return to North Korea.

The second point makes us dismiss the claims out of hand. “How could any life in South Korea be worse than any life in North Korea?”, we sputter.

But that is only because we think in stereotypes. The truth is, life in South Korea is harder for some North Koreans. They actually did have better lives in North Korea, at least according to measurements like comparative material prosperity and time with family.

My point, however, is not to debate the sanity of their claims nor to suggest that re-defectors go on to peaceful and prosperous lives when they return to North Korea. My point is that we should be humbled by how little change information actually makes when it comes to breaking ideological strongholds. 

The belief that information breaks ideological strongholds is actually an ancient idea that the church declared to be a heresy: Gnosticism. The belief that strongholds are broken when people risk their lives for the chance at unfettered access to Choco Pies, KPop tunes, and American movies is also an ancient idea. It goes all the way back to Genesis 3. It is called sin. 

Sin is the state of seeking ultimate satisfaction in anything other than God. Juche declares that ultimate satisfaction–which is material satisfaction–can only be found in serving the Kim family. South Korea (and America, and other “free” countries, which are increasingly defining freedom as freedom of choice, rather than freedom to participate in the good, which is the classical definition of freedom) declares that ultimate satisfaction–which is also understood to be material satisfaction–can be found in Choco Pies, KPop tunes, and movies and dramas. The North and South Korean visions are not competing visions. These are two sides of the same coin, and they both exchange spiritual freedom for material slavery (and, more and more these days, slavery to exactly the same things). In both systems, we are slaves to our desires, and the only question is who presently can best satisfy them. (That word “presently” is key because, as the case of re-defectors demonstrates, allegiances readily shift depending upon whom we believe can supply the goods this year/month/moment.)

Juche is a difficult term to translate, and its meaning is notoriously shifty even in North Korean use. The North Korean government defines Juche like this:

The Juche idea means, in a nutshell, that the masters of the revolution and construction are the masses of the people and that they are also the motive force of the revolution and construction.

The same could be said for the “idea” of life in South Korea or America. So-called “information wars”, where balloons, radio signals, and DVDs traverse the border, do not question Juche but rather question how Juche is best achieved–or, rather, who can best achieve it for you.

So the answer to the question “Do North Koreans actually believe in the official North Korean ideology?” is, at the most basic level: Yes. Even the ones who leave North Korea continue to believe. Their belief is what motivates them to leave.

In other words, just because North Koreans defect does not mean they have rejected Juche. As in the case of the North Korean soldier who recently risked his life to cross the border, it can be said that he defected from North Korea not because he rejected Juche but rather because he believed in it so passionately; the only thing that changed was his belief in who could help him achieve it.

All of this may sound like so much philosophy to you, but actually now we have arrived exactly at the point that I want to make, namely:

The sign that North Koreans have rejected Juche is not that they reject North Korea and head south for Choco Pies. The sign that North Koreans have rejected Juche is that they stay in North Korea rather than leaving it, but they stay as changed people.

This is why Christian organizations like Voice of the Martyrs Korea don’t equate defection with rejection of Juche. Most defectors we meet are still ardent Juche-ists. They still believe that life is exactly like the North Korean government says it is: an exercise in self as the master of the revolution. Defectors are simply exercising their “rights” as masters of the revolution to change sides, motivated by Choco Pies, KPop, and Korean drama. That is hardly praiseworthy, and it should certainly not be touted as either a great victory, a psychological transformation, a rejection of the essence of North Korean ideology, or a sign that regime change is imminent. This side-switching is easily reversed, as will become even more apparent in the future as re-defections continue to mount, as the chance for North Koreans to get rich in North Korea begins to exceed that same possibility in South Korea.

By contrast, when North Koreans become Christian, it is important to note that by and large, they reverse their plans to leave North Korea. They stay in the country, or they return to it if they were attempting to flee it. Perhaps stranger still, they pray for their leaders to experience the same transformation they have. They reject Juche precisely by accepting their leaders. 

“Yes, but I don’t think you understand my question,” you may be thinking. “I am asking whether North Koreans really believe what Kim Jong Un is saying, or whether they stay there simply because they believe they have no other choice.” To which I respond, “Yes, actually I understand the sense of your question. But I am seeking to drive you to a deeper one: Do you really think that those who leave North Korea do so because they don’t believe the Kim family? Or is it possible that they leave exactly because they do?

For most North Koreans, you can take the North Korean out of North Korea, but you can’t take the North Korea out of the North Korean. No amount of Choco Pies can accomplish that. Because it turns out both Kim Jong Un and South Korea promise a lifetime supply of Choco Pies; the only question is who you believe is better equipped to deliver on that promise. The rejection of Juche is not the rejection of the Kim family. It is the rejection of the belief that any government or leader or political system can save you or make your life worth living; only God can do that. Once God does that, well, you find that you are designed to bloom exactly where you are planted.

This is the meaning of the verse of scripture from the Apostle Paul that has troubled so many, 1 Corinthians 7:20 (BSB):

Each one should remain in the situation he was in when he was called.

Or, even more controversially, as he says in 1 Corinthians 7:21 (NIV), ” Were you a slave when you were called? Don’t let it trouble you.” It’s just not, assures Paul, the essential issue. The essential issue is whether we are willing to belong to the Lord wherever he calls us.

And that is not revealed by what we say, or what we think, or what we know, or what we say about what we think we know. Rather, it is determined solely by the orientation of our heart. One cannot reject Juche by exchanging Kim Jong Un for Choco Pies. One can only reject Juche by rejecting every expression of human mastery and instead becoming, as Paul says in 1 Corinthians 7:22, Christ’s slave, which makes us the servant of all for Christ’s sake. That doesn’t happen–it cannot happen–through information wars, balloons, radio broadcasts, or USBs. It can happen only through the word of God.

The ultimate question, then, is not whether North Koreans believe in Juche, but, dear friend, whether you do.

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What does it mean to ‘put on’ Christ?

Posted on December 16, 2017 by Editor

To watch other Voice of the Martyrs videos, visit the Voice of the Martyrs Video Page!

 

[Hebrews 12:1] & [Romans 13:14]

Christians frequently compare the long, winding divide between North and South Korea to a divide between “good” and “evil.” South of the border, we think, lies good; to the north, lies evil.

In the North, people are forced not only to obey the Kim family but also to bear the image of the Kim family. North Koreans must obey strict rules regarding hair and clothing. A Kim Il-Sung pin must be affixed to their shirt. Policies force them to sacrifice their own happiness for the sake of their government.

When we stand on the South Korean side of the border and peek into the North, our hearts are moved by pity.

“How terrible it must be to live in such an idolatrous nation!” We cry.

And yet, the north has no monopoly on idolatry.

Why? To figure out the answer, we’ll need to examine two scriptures.

First, let’s look at Hebrews 12:1. In this scripture, Paul instructs us to “throw off everything that hinders and the sin that so easily entangles.” Like any good athletes, Christians are told to remove anything that “hinders” them from “running the good race” (2 Timothy 4:7). Before an event, for example, a professional swimmer will often shave and don a sleek swimsuit—anything to reduce their swim time. Just as a swimmer would never dream of swimming an event while wearing a t-shirt, a Christian should never dream of clinging to sin, as it will hinder our performance.

Our second scripture, however, reminds us that it isn’t just what we take off that is important. A professional swimmer knows this as well. To the professional, not all swimsuits are the same: A good swimsuit can make the difference between a gold medal and an empty hand. Companies compete to take NASA technology and apply it to swimsuits in an attempt to reduce drag. The lower a swimmer’s drag, the lower their swim time can become, and so professional swimmers are willing to fork over large sums of money for the right swimsuit. In the same way, the identity we put on can dramatically alter our performance in “the good race.” This is why Romans 13:14 commands us to “put on Jesus Christ.”

Of course, Jesus Christ is not the only identity that we can put on. North Korea, for example, forces its citizens to “take off” all foreign influence and to “put on” Kim Il-Sung. Islamic countries instruct citizens to “take off” immorality and “put on” Islam. People always become a slave to the identity they choose to “put on”—Christians can easily recognize this tendency in North Koreans and Islamic citizens. What we have a difficult time recognizing, however, is that the free world also enslaves us to an identity—and that identity isn’t Christ.

Freedom in the free world is the permission to be anyone or do anything that one wants. Any limit to this freedom is considered to be oppressive and unjust. Human beings, this ideology claims, are clay to be molded by their own hands. We should feel free to change our appearance with plastic surgery, to sleep with whomever we wish (without bothering to marry them), or to seek pleasure in whatever form we desire.

One of the troubles with putting on this “freedom” is that we will never be satisfied with the identity we take on. Companies in the free world try to keep us dissatisfied with our appearance and identities. Dentists will never be satisfied by the color or position of our teeth. Plastic surgeons will always have a new trend to suggest. Our clothes can only be in style for so long. Movies and television will always introduce us to new fashions, restaurants, lifestyles, and hairstyles that we wish to adopt. We will fall out of love with our lovers and our hearts will always be seeking someone to make us whole. Our identity, like our desires, will constantly be in flux.

Furthermore, we may feel a need to prove our identity to others. If our identity hinges on our intelligence, for example, our well-being may be tied up with our ability to maintain positive grades. On the other hand, an individual who bases their identity in their abilities may risk ill health by sacrificing rest and self-care for long hours and low pay. Shaping our own identity means that we must bear the full weight of that identity—an arduous and wearisome task.

While this freedom is certainly a coherent identity, it is not the garment which Christians have been commanded to put on.

Paul tells us that we are to “put on” Jesus Christ. Just like with any identity, once we do this, we will become slaves to him. However, Jesus is the only master who can give freedom to his servants.

“Come to me,” Jesus commands, “all who labor and are heavy laden, and I will give you rest. Take my yoke upon you, and learn from me, for I am gentle and lowly in heart, and you will find rest for your souls. For my yoke is easy, and my burden is light” (Matthew 11:28-30).

Although Christ’s freedom looks nothing like the world’s freedom, his commands do not change. He does not demand whiter teeth or thinner cheekbones. Nor does he command us to be perfect. Instead, he asks only that we come to him in humility, knowing that only he can fix what is broken in us. Rather than demanding obedience, he asks us to stay with him regardless of how many times we fall.

Whatever identity we are currently wearing, Christ does not condemn us. All he asks is for us to be honest with him. If we are not wearing him, he invites us, in humility, to take off the identity which hinders us and try him on.

This is a request which is open to the South Korean peeking over the border and the North Korean looking back at him. It is a request which is open to all at any time.

It is never too late to “take off” your identity and “put on” Christ.

Are you weary? Are you laboring under a heavy load? Come to Christ. For his yoke is easy and his burden is light.

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What is a Christian Leader?

Posted on December 6, 2017 by Editor

To watch other Voice of the Martyrs videos, visit the Voice of the Martyrs Video Page!

 

Matthew 23:1-12

There’s a pattern that continues throughout the Bible: God reaches out to people, people slap his hand away, and people bemoan the distance between themselves and God.

In Exodus, for example, God tells the Israelites: “Good news: I will be your God and you will be my people. If you need anything, you can talk to me about it. If I need anything, I will tell you.”

The Israelites are terrified. They huddle together and discuss their options.

“God is difficult and complicated,” they tell each other. “We can’t just talk with him. We’ll have to designate someone to speak with him. What about Moses?”

Having decided upon this, the Israelites turn back to God.

“That’s great news, but if you want to speak with us, you should speak with our representative, Moses.”

God resigned himself to their limitations, and the people bemoaned God’s silence and feared his distance. So God sent prophets, telling them, “The time is coming when we will no longer need mediators.”

Eventually, Israel became a nation. God addressed the Israelites once more: “Good news: I will be your king. If you need anything, you can talk to me about it. If I need anything, I will let you know.”

And once again, the Israelites returned to their huddle.

“A divine king seems like a bad idea,” they told one another. “Wouldn’t a human king be better?”

They turned back to God to make their request.

“We’ve talked it over and your offer is kind and good,” they said, “but Israel would be better off with a human king. You can speak to us through our king.”

“A human king will easily be corrupted by power,” God spoke through his prophets. “They will attempt to take my place and lead you astray.”

“It’ll be fine,” the Israelites promised.

But it wasn’t fine. Events played out just the way God said they would. Israel was led into captivity and sin. As the people of Israel were lamenting their fate, God spoke to them once again through the prophets, “The time is coming when we will no longer need mediators.”

Many of us believe that this pattern ended with the coming of Jesus and the beginning of Christianity. In a way, this is true; the pattern should have ended with Jesus. However, many of us are continuing this pattern today.

Through Jesus, God reaches out to us and says, “Good news: I will be your God, and you will be my people. Let’s talk.”

However, we often emerge from our huddle with a conclusion similar to the Israelites’.

“God, that is a wonderful offer,” we say, “but we’re not very good at praying and we don’t know a lot about the scripture, so you should probably just speak with our pastors.”

Pastors, many of us believe, represent God. The way they speak, pray, and sing reflects God. This is why we often think that God speaks to the pastor, and the pastor speaks to us. Sometimes, we even listen to our pastor’s sermons instead of reading the Bible for ourselves. After all, since our pastor attended seminary and has spent his life studying the Bible, wouldn’t he know more about God than us?

Since we believe that our pastors represent God, we often bring our problems to them. We ask them to pray for our illnesses and advise us in living a godly life. We expect them to speak inspiring messages, sing beautifully, and pray with charisma. The one thing we don’t expect them to do is serve. If our pastor takes up the rag to do dishes, we immediately grab the rag and do the dishes ourselves.

This is the very problem that Jesus is talking about in Matthew 23:1-12.

Jesus says: “You are not to be called Rabbi, for you only have one teacher, and you are all brothers. And call no man your father on earth, for you have only one Father, who is in heaven. Neither be called instructors, for you have one instructor, the Christ.” (Matthew 23:8-10)

We should not take this command to mean we shouldn’t become teachers, fathers, or instructors. Rather, it is that we should be careful when we find ourselves in these positions. Often, people use these positions as an excuse to cut themselves off from God. As teachers, fathers, or instructors, we can either allow people to treat us as a mediator between themselves and God, or we can choose to become a sign, pointing people to the God that lays beyond ourselves.

This isn’t to say that we shouldn’t request prayer, seek counsel, or receive discipleship from anyone else. It is to say, however, that we must examine our reasons for doing so. Are we requesting these things from someone else because we believe they have a closer or more intimate relationship with God? Because we believe they have special knowledge of God? Because we think God speaks to them but not to us? Are we trying to cut God out of the relationship by going to this person? If so, we should repent, because we are giving them the seat which rightfully belongs to God.

As leaders, we should also take extra care to examine why people are coming to us. Do they see us as their brother or sister in Christ? Or do they think we are above them in some way? Do they think we can fix their problems? Are they wanting us to speak to God on their behalf? If so, we should respond like Paul in Acts 14:8-18 or Peter in Acts 10:17-23, saying, “We are human beings—just like you!” Rather than becoming their voice, we should teach them how to pray. After all, God wants to hear their voice just as much as he wants to hear yours!

We leaders must be humble; we are just one beggar teaching another beggar where to find bread. This is the most important job in the world, but also one of the most humbling. After all, we can’t supply the bread, ourselves. All we can do is lead others to the one who offers it.

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