SNU SOCIETY
Proselytisation on campus: A personal review
Being confronted by individuals who ask about your religion and knowledge about the bible is not a rare experience – especially on our school grounds. But who are these people? Where do they come from? And most importantly, why are they doing it? Proselytisation (more commonly known in Korean as ‘노방 전도(nobang jeondŏ)’) – originates from the word stranger or newcomer in Greek. It is a term that describes the process of “induc[ing] someone to convert to one’s faith”, or “recruiting someone to join one’s party, institution, or cause.”
However, people are actively trying to avoid proselytism – especially in this era of individual thought and freedom. In truth, proselytism has been made illegal in many east Asian/ Pacific countries, the Near East, and South/ Central Asian countries. And although it is allowed in some countries, other countries tend to have strict regulations for proselytisation. Some religious leaders have even openly condemned the act. For example, in 2013, Pope Francis mentioned that “proselytism is solemn nonsense”, that “it does not make sense” and that evangelisation should be placed higher on the list. The differences between evangelism and proselytism will be explored later in the article.
Although there are other religions that proselytise, this article will focus mostly on the relationship between Christianity and proselytisation, as many of the people who proselytise on campus are from Christian groups. Interpretations of the biblical verse “go into all the world and preach the gospel to all creation” (Mark 16:15 NIV) will also be explored. Proselytisation in Korea, however, has developed an especially unhealthy reputation, as the methods of proselytisation are seen as forceful, and because the conversations are mostly one-sided and overly forceful. Furthermore, the unhealthy reputation of proselytisation in Korea has further developed because of cults and unverified Christian sects – which is why understanding the presence of existing cults in Korea is pivotal when viewing Christianity and proselytisation.
Before we dive deeper into proselytisation on campus, a clear distinction needs to be made between Christianity and cults (more commonly known in Korean as eedan’ or saibi’ – as these cults also practise proselytisation in Korea. According to Askanydifference.com, the primary difference between a religion and a cult is that while a religion is “a particular system of belief/worship, often consisting of a code of philosophy and ethics” while a cult is a “small group” with “unique beliefs or socially deviant practices.” The presence of these cults in Korea arose through many problematic political issues in the past. The Diplomat has referred to these cults in an article as “an obscure Christian sect widely described as a cult [dominating] the news in South Korea,” and according to Today regarding one of those issues, South Korea “has [proven to be] fertile grounds for cults to flourish.” The recent spread of the Coronavirus has also played a role in exposing these cults, creating more alertness when it comes to religious groups. Many of these cults are derived from “Christian sects”, and because these cults actively practise proselytisation, differentiating clearly between Christianity and cults is pivotal in understanding the relationship between Christianity and proselytization. While many cults seem harmless, they are fundamentally based on brainwashing, gaslighting and lead to different forms of abuse in most cases.
Furthermore, it needs to be understood that discerning the differences between actual Christians and these cult-like “Christian sects” becomes extremely difficult, especially from a non-Christian viewpoint. To worsen the situation, according to Today, “there’s no reliable data on how many cults currently exist in South Korea, but there are a large number of fringe churches and groups.” It becomes very difficult identifying cults, especially through simply looking at adherents, which makes it extremely easy for one to automatically assume that people who proselytise on campus have been sent by these cults. Although not all people on campus who try to “spread the good word” are from cults, the recent surge of ‘cult awareness’ clearly shows the limitations of proselytisation.
Originally, proselytisation was a revered act of innocent faith that was never ‘wrong’. However, the infamous history of proselytisation being used by various rising cults and sects has made it a difficult era for Christians today to proselytise. It is also the rise of the importance of individual thought and freedom that has made proselytisation into something that is ‘forceful’, as religion is something that is personal and something that ties in closely with culture and identity.
Given the above situations, I personally find myself avoiding people who proselytise, even as a Christian. I have been proselytised at many times during my first semester at school, and while not all the proselytisers were from cults, the possibility that they were part of such cults was always lurking in my mind (and I have been confronted by a few sketchy people). Adding onto this, I have experiences where a proselytiser would persistently follow me a long way, right to the entrance of my lecture class, even when I told them I was feeling uncomfortable. And upon asking certain proselytisers who they were affiliated with, some were unable to give a clear answer, stating that they came from a small group of people who were not from the school and met on Saturdays to pray and study the bible. These kinds of interactions would leave me feeling eerie or uncomfortable. So, when confronted by proselytisers, it is important to first ask if they are from the school, and to ask which group or church they are affiliated with. If these questions are not answered fully or if you feel the slightest bit uncomfortable, it may be better to leave the situation. It is also important to research the different kinds of cults in Korea and how they operate when trying to distinguish between cults and religions.
Below is an extract from a symposium, For and Against Proselytism, hosted by Professor José Casanova – a professor of sociology at Georgetown University.
“I fully acknowledge the religious to preach the good news, to proclaim the Gospel. For some religions at least, certainly for Christianity, this is a duty, an obligation which must be taken very seriously as central to the religion. But against this religious duty there is the moral obligation, which I must take equally seriously, to respect other versions of the good news, other gospels, which other religious persons, other humans, take equally seriously.”
…
“Individuals may have a right to conversion, which should be legally protected by every state that has signed any of the modern universal declarations of human rights. But this does not necessarily imply a parallel, juridically enforceable right to proselytise.”
…
“Ultimately, it all depends on how we define “persuasion.” If one could envision a form of persuasion that would be devoid of any force, of any unequal relation or power, of any subjection, of any seduction, of any non-rational factor…. Of course such persuasion is unreal.”
Although Casanova does not offer a remedy or a viable solution to the problems presented, the stance presented in the symposium explores a fair aspect of proselytisation by standing for it and against it. And the statement that there cannot be “a single universal religion or culture” is realistically true.
As a Christian myself, I had speculations about the concept of proselytisation. My personal conclusion explores the roots of Evangelism. Evangelism – meaning good news in Greek, has the same principles as proselytisation. However, I believe Evangelism focuses more on presenting the gospel through everyday life, compared to the active, rather public proclamation of the gospel (proselytisation). While proselytisation and evangelisation have the same intentions, some draw a clear line between those two, claiming differences of public vs. personal and stranger vs. private life. Evangelism can be regarded as ‘less forceful’ and ‘more effective’ when compared to proselytisation.
While talking to some of my Christian friends – some who have proselytised on campus, and some who have not, I found that while all of them thought that proselytisation is a worthy and respectable act, some remarked that it may not be the most suitable method of “spreading the Gospel” or showing God’s love in today’s society. Some mentioned that the methods of proselytisation could change, as it extremely difficult to succeed in proselytising, and some said that Christians who have not proselytised cannot actively criticise proselytisation as they do not have an exact understanding of it. Even between Christians, there are many debates and perspectives regarding proselytisation, and it is definitely not a simple matter.
Some may find on-campus proselytisation offensive Although we should be aware of the possible danger of cults and sects, I wished to explain why some Christian groups support active proselytisation. I am in no place of discerning right and wrong, but I hope that this article was an opportunity for you to understand another viewpoint, and possibly add to the growth of your thought and mind. Regarding controversial issues today, a neutral stance is largely expected of everyone. However, we must remember that hiding behind neutrality and becoming too comfortable with not having one’s own thoughts becomes a different story. If we do not consider various viewpoints, it limits our potential to grow in thought and mind. This also makes us vulnerable to just following the herd without second thought when new controversial topics come up. In other words, it is important for us to think for ourselves and still be able to understand other perspectives. So, moving forward, I hope that this article has provided an opportunity to think about Christianity, cults, and proselytisation.
However, people are actively trying to avoid proselytism – especially in this era of individual thought and freedom. In truth, proselytism has been made illegal in many east Asian/ Pacific countries, the Near East, and South/ Central Asian countries. And although it is allowed in some countries, other countries tend to have strict regulations for proselytisation. Some religious leaders have even openly condemned the act. For example, in 2013, Pope Francis mentioned that “proselytism is solemn nonsense”, that “it does not make sense” and that evangelisation should be placed higher on the list. The differences between evangelism and proselytism will be explored later in the article.
Although there are other religions that proselytise, this article will focus mostly on the relationship between Christianity and proselytisation, as many of the people who proselytise on campus are from Christian groups. Interpretations of the biblical verse “go into all the world and preach the gospel to all creation” (Mark 16:15 NIV) will also be explored. Proselytisation in Korea, however, has developed an especially unhealthy reputation, as the methods of proselytisation are seen as forceful, and because the conversations are mostly one-sided and overly forceful. Furthermore, the unhealthy reputation of proselytisation in Korea has further developed because of cults and unverified Christian sects – which is why understanding the presence of existing cults in Korea is pivotal when viewing Christianity and proselytisation.
Before we dive deeper into proselytisation on campus, a clear distinction needs to be made between Christianity and cults (more commonly known in Korean as eedan’ or saibi’ – as these cults also practise proselytisation in Korea. According to Askanydifference.com, the primary difference between a religion and a cult is that while a religion is “a particular system of belief/worship, often consisting of a code of philosophy and ethics” while a cult is a “small group” with “unique beliefs or socially deviant practices.” The presence of these cults in Korea arose through many problematic political issues in the past. The Diplomat has referred to these cults in an article as “an obscure Christian sect widely described as a cult [dominating] the news in South Korea,” and according to Today regarding one of those issues, South Korea “has [proven to be] fertile grounds for cults to flourish.” The recent spread of the Coronavirus has also played a role in exposing these cults, creating more alertness when it comes to religious groups. Many of these cults are derived from “Christian sects”, and because these cults actively practise proselytisation, differentiating clearly between Christianity and cults is pivotal in understanding the relationship between Christianity and proselytization. While many cults seem harmless, they are fundamentally based on brainwashing, gaslighting and lead to different forms of abuse in most cases.
Furthermore, it needs to be understood that discerning the differences between actual Christians and these cult-like “Christian sects” becomes extremely difficult, especially from a non-Christian viewpoint. To worsen the situation, according to Today, “there’s no reliable data on how many cults currently exist in South Korea, but there are a large number of fringe churches and groups.” It becomes very difficult identifying cults, especially through simply looking at adherents, which makes it extremely easy for one to automatically assume that people who proselytise on campus have been sent by these cults. Although not all people on campus who try to “spread the good word” are from cults, the recent surge of ‘cult awareness’ clearly shows the limitations of proselytisation.
Originally, proselytisation was a revered act of innocent faith that was never ‘wrong’. However, the infamous history of proselytisation being used by various rising cults and sects has made it a difficult era for Christians today to proselytise. It is also the rise of the importance of individual thought and freedom that has made proselytisation into something that is ‘forceful’, as religion is something that is personal and something that ties in closely with culture and identity.
Given the above situations, I personally find myself avoiding people who proselytise, even as a Christian. I have been proselytised at many times during my first semester at school, and while not all the proselytisers were from cults, the possibility that they were part of such cults was always lurking in my mind (and I have been confronted by a few sketchy people). Adding onto this, I have experiences where a proselytiser would persistently follow me a long way, right to the entrance of my lecture class, even when I told them I was feeling uncomfortable. And upon asking certain proselytisers who they were affiliated with, some were unable to give a clear answer, stating that they came from a small group of people who were not from the school and met on Saturdays to pray and study the bible. These kinds of interactions would leave me feeling eerie or uncomfortable. So, when confronted by proselytisers, it is important to first ask if they are from the school, and to ask which group or church they are affiliated with. If these questions are not answered fully or if you feel the slightest bit uncomfortable, it may be better to leave the situation. It is also important to research the different kinds of cults in Korea and how they operate when trying to distinguish between cults and religions.
Below is an extract from a symposium, For and Against Proselytism, hosted by Professor José Casanova – a professor of sociology at Georgetown University.
“I fully acknowledge the religious to preach the good news, to proclaim the Gospel. For some religions at least, certainly for Christianity, this is a duty, an obligation which must be taken very seriously as central to the religion. But against this religious duty there is the moral obligation, which I must take equally seriously, to respect other versions of the good news, other gospels, which other religious persons, other humans, take equally seriously.”
…
“Individuals may have a right to conversion, which should be legally protected by every state that has signed any of the modern universal declarations of human rights. But this does not necessarily imply a parallel, juridically enforceable right to proselytise.”
…
“Ultimately, it all depends on how we define “persuasion.” If one could envision a form of persuasion that would be devoid of any force, of any unequal relation or power, of any subjection, of any seduction, of any non-rational factor…. Of course such persuasion is unreal.”
Although Casanova does not offer a remedy or a viable solution to the problems presented, the stance presented in the symposium explores a fair aspect of proselytisation by standing for it and against it. And the statement that there cannot be “a single universal religion or culture” is realistically true.
As a Christian myself, I had speculations about the concept of proselytisation. My personal conclusion explores the roots of Evangelism. Evangelism – meaning good news in Greek, has the same principles as proselytisation. However, I believe Evangelism focuses more on presenting the gospel through everyday life, compared to the active, rather public proclamation of the gospel (proselytisation). While proselytisation and evangelisation have the same intentions, some draw a clear line between those two, claiming differences of public vs. personal and stranger vs. private life. Evangelism can be regarded as ‘less forceful’ and ‘more effective’ when compared to proselytisation.
While talking to some of my Christian friends – some who have proselytised on campus, and some who have not, I found that while all of them thought that proselytisation is a worthy and respectable act, some remarked that it may not be the most suitable method of “spreading the Gospel” or showing God’s love in today’s society. Some mentioned that the methods of proselytisation could change, as it extremely difficult to succeed in proselytising, and some said that Christians who have not proselytised cannot actively criticise proselytisation as they do not have an exact understanding of it. Even between Christians, there are many debates and perspectives regarding proselytisation, and it is definitely not a simple matter.
Some may find on-campus proselytisation offensive Although we should be aware of the possible danger of cults and sects, I wished to explain why some Christian groups support active proselytisation. I am in no place of discerning right and wrong, but I hope that this article was an opportunity for you to understand another viewpoint, and possibly add to the growth of your thought and mind. Regarding controversial issues today, a neutral stance is largely expected of everyone. However, we must remember that hiding behind neutrality and becoming too comfortable with not having one’s own thoughts becomes a different story. If we do not consider various viewpoints, it limits our potential to grow in thought and mind. This also makes us vulnerable to just following the herd without second thought when new controversial topics come up. In other words, it is important for us to think for ourselves and still be able to understand other perspectives. So, moving forward, I hope that this article has provided an opportunity to think about Christianity, cults, and proselytisation.
