신사참배 반대 운동가, 온유한 목회자 이인재 목사 홈페이지
이인재 목사 전기 기사 (박시영 목사 저, 2005년 밀양일보 연사)
이인재 목사 전기서
예심종결서
이인재 목사 약력과 저서
가족사항
미주한인예수교장로회 첫 총회록
이인재 목사 전기서
예심종결서
이인재 목사 약력과 저서
가족사항
미주한인예수교장로회 첫 총회록
스승과 동역자들:
박수민 장로, 차재선 전도사, 한상동 목사, 안이숙 여사, 주기철목사,
주남선 목사, 이기선 목사, 조수옥 여사, 손명복 목사, 고흥봉목사,
최덕지 여사, 박인순 권사, 방계성 목사, 김화준 목사, 오윤선장로,
서정환 목사, 손양원 목사, 박윤선 목사, 이상근 목사, 김창인목사,
백영희 목사 (백영희신앙연구원) -- 자료 수집중
박수민 장로, 차재선 전도사, 한상동 목사, 안이숙 여사, 주기철목사,
주남선 목사, 이기선 목사, 조수옥 여사, 손명복 목사, 고흥봉목사,
최덕지 여사, 박인순 권사, 방계성 목사, 김화준 목사, 오윤선장로,
서정환 목사, 손양원 목사, 박윤선 목사, 이상근 목사, 김창인목사,
백영희 목사 (백영희신앙연구원) -- 자료 수집중
이인재목사(李 仁 宰 牧師, 1906-2000)는 일제 외정시대때 일본이
강요한 신사참배을 거부, 반대운동하다가 옥토를 치른 한국 장로교
초대 교회 역사의 중요한 인물중 한분 이시다.
신사참배 거부 결과 한국의 많은 성도들과 교회가 핍박을 당했다.
약 200여 교회가 문을 닫었어야만 했고 약 2000여명의 성도들이
감옥에 강감되었다고 추측되며 그중 50여명이 순교 하였다고 한다.
1945년 8월 출옥이후 이인재목사는 부흥 강사로, 목회자로 한국
전국에 복음을 전하였고 1974년 6월에 68세의 나이로 미국에
이민와 계속 복음전파에 열두 하다가 2000년 4월에
필라델피아에서 소천하셨다.
"어린양같이 순한 이인재 목사"라고 같이 옥고를 치른
안이숙여사는 그를 가르켜 표현하였다.
이 이인재목사의 훔페이지를 설립함으로 그의 생애, 그의
역사배경, 그의 동역자들에 관한 한국 장로교 초대 역사 자료
보존및 연구에 조금이나마 보탬이 되길 바란다.
이정수 (막내아들)
강요한 신사참배을 거부, 반대운동하다가 옥토를 치른 한국 장로교
초대 교회 역사의 중요한 인물중 한분 이시다.
신사참배 거부 결과 한국의 많은 성도들과 교회가 핍박을 당했다.
약 200여 교회가 문을 닫었어야만 했고 약 2000여명의 성도들이
감옥에 강감되었다고 추측되며 그중 50여명이 순교 하였다고 한다.
1945년 8월 출옥이후 이인재목사는 부흥 강사로, 목회자로 한국
전국에 복음을 전하였고 1974년 6월에 68세의 나이로 미국에
이민와 계속 복음전파에 열두 하다가 2000년 4월에
필라델피아에서 소천하셨다.
"어린양같이 순한 이인재 목사"라고 같이 옥고를 치른
안이숙여사는 그를 가르켜 표현하였다.
이 이인재목사의 훔페이지를 설립함으로 그의 생애, 그의
역사배경, 그의 동역자들에 관한 한국 장로교 초대 역사 자료
보존및 연구에 조금이나마 보탬이 되길 바란다.
이정수 (막내아들)
이인재 목사에 관한 예심 종결문
이인재 목사에 관한 예심(豫審) 종결문
16. 본적: 경남 밀양군 상남면 마산리 779번지
주소: 경남 밀양군 상남면 마산리 779번지
이인재(李仁宰) 구니모도아까하루(國本朱元)
이주원(李朱元) 당 40세
(제 十六) 피고 구니모도아까하루(國本朱元-李仁宰)는 본적지에서 출생. 어릴 때 8년간 서당에서 공부하다가 17세되던 때 밀양군 예림사립강습소에 입학하여 19세 때 졸업과 동시에 밀양공립농잠학교에 입학 20세 되던 때 위학교를 중퇴하고 거주지 상남면 사무소 서기가 되었다. 그러나 이미 17세 때부터 장로파 기독교에 입교하여 19세되던 때에 거주지 마산리 교회 집사가 되어 봉사하다가 1938년 3월 33세가 되던 때에 면서기를 사면함과 동시에평양으로 가서 평양신학교에 입학을 했으나 그 해 7월 그 학교가 신사참배문제로 폐쇄됨으로 해서 1939년 5월부터주거지 마산리 교회 전도사가 되었으나 그 해 9월 이를 사면하고 성경의 연구를 위하여 평양에 이사하여 있던자로서 평소에 그의 품고 있었던 주의와 사상은 제 一의 서두에 기재된 피고인 이기선의 그것과 동일한 것으로 그의독선적인 해석에 기초한 성경관으로부터 신궁이나 신사를 여호와 이외의 다른 신 즉, 거짓 신이라고 하여 이에참배하는 것은 그리스도교의 계명에 위반되는 것이라고 망신(妄信)하여 일본제국의 천왕폐하라고 하더라도 여호와하나님으로부터 통치권을 부여 받은데 지나지 않는 바 하나님의 뜻에 의하여 통치권의 박탈로 또한 가능한 것이다.
그러므로 일본 제국의 존망도 하나님의 뜻에 달린 것으로 하나님은 국가 위에 존재하는 바 하나님의 뜻을 거역하는신사참배 정책에는 끝까지 반대할 것이다. 또 현재 전쟁, 흉년 등이 계속되는 재난 또한 기독교에 대한 탄압이 심한것도 현저한 말세의 현상으로 그리스도는 그의 예언하신 대로 멀지않은 장래에 이 세상에 다시 오셔서 일본을 포함현재 존재하고 있는 모든 국가 조직을 붕괴시키고 새롭게 그리스도의 독재의 소위 천년왕국을 땅위에 건설할 수있게 하기 위하여 위의 실현에는 하나님의 뜻을 체험한 충성된 사자들의 협력도 절대로 필요한 것으로 이를위해서는 신사참배 등의 하나님의 뜻에 거역하는 정책에는 극력 반대하고 앞에 기재된 독선적인 성경관에 기초한교리를 널리 전파함으로 이에 호응하는 다수의 동지들을 획득하는 일로 해서 목적을 달성하기 위해서는 우리일본제국의 국체변혁도 필연적인 것이다. 그래서 천년왕국의 실현을 목적으로 하여 그의 주의와 사상을 선전하는일에 광분하여 오고 있는 자로서 이의 실천운동으로는
(1) 1939년 8월 날짜 미상. 경상남도 동래군 남면 수영해수욕장에서 피고인 한상동, 조수옥 등과 모여서 제 十의 (4)에 기재된 것과 같은 말을 하였다.
(2) 그 해 10월 날짜 미상. 평양부 경창리 미국인 선교사 마두원(馬斗元)이란 마스벨(D. R. Malsbury) 방에서 같은피고인 오윤선(吳潤善), 이광록, 최봉석, 김지성(金枝成) 등과 기도회를 개최한 자리에서 모인자들 모두에게경남지방에서 있었던 신사불참배운동 상황과 아울러 불참배자에 대한 일반신도의 환영의 열조등을 설명하여 모인자들로 신사불참배 사상을 굳게 함과 동시에 금후 한층더 신사참배 반대에 나와 줄 것을 말하였다.
(3) 그 해 10월 2일 상순 날짜 미상. 평양부 경창리에 있는 자택에서 같은 피고인 김인희 및 박의흠과 모여서 제 二의 (1)에 기재된 것과 동일한 협의를 하였다.
(4) 같은 시기에 제 二의 (2)에 기재된 것과 동일한 평안북도 선산읍 창정 가내야마도구히로(金山 熙)씨 집에서같은 피고인 김인희, 박신근 등으로부터 그 사람들이 피고인에게 서두에 기재된 것과 동일한 취지를 근거로 범죄를저지르게 할 목적을 가지고 공여하는 정을 알면서 금 400원의 공여를 받은 일이다.
(5) 그 해 12월 29일, 밀양군 상남면 마산리교회에서 같은 피고인 한상동을 방문 한상동과의 사이에 제 十의 (8)에기재된 것과 동일한 협의를 하고 한상동에게 금 200원을 공여하였다.
(6) 그 날, 한상동과 한가지 동래읍 내성여관에서 제 十의 (9)에 기재된 것과 같이 윤술용에게 요망한 일이다.
(7) 그 달 30일, 한상동과 한가지 같은 피고인 조수옥을 찾아가서 제 十의 (10)에 기재된 것과 동일한 조수옥과협의를 하였다.
(8) 그 날 오후, 한상동과 한가지 앞에 기재된 조수옥에게 제 十의 (12)에 기재된 것과 같이 서영수, 박신출에대하여 협조를 요망하였다.
(10) 1940년 1월 1일, 한상동과 한가지 앞에 기재된 「지트」를 방문 제 十의 (13)에 기재된 것과 같이 같은 피고인최덕지와 협의를 하였다.
(11) 그 달 2일. 한상동과 한가지 앞에 기재된 서덕기씨 집을 방문하여 제 十의 (14)에 기재된 것과 같이 협의를하였다.
(12) 그 날. 한상동과 한가지 앞에 기재된 김주학씨 집을 방문하여 그곳에서 김주학과 같은 피고인 최상림에게 제 十의 (15)에 기재된 것과 같이 협력 방법을 요망하였다.
(13) 그 달 3일. 한상동과 한가지 앞에 기재된 황원택을 방문하여 그곳에서 황원택과 같은 피고인 이현속에게 제 十의 (16)에 기재된 것과 같은 협력 방법을 요망하였다.
(14) 그날 밤, 한상동과 한가지 같은 피고인 주남선을 방문 그곳에서 주남선과의 사이에 제 十의 (17)에 기재된것과 같이 협의를 하고 또 주남선에게 운동자금으로 금 100원을 공여하였다.
(16) 그 달 7일, 평양부 장별리 2번지 체정민씨 집을 방문 그곳에서 체정민과 최봉석, 김의창에게 경남지방에서있었던 신사불참배를 표방하는 본 운동의 상황을 설명한 후 금후의 활동방침 등에 대하여 협의를 하였다.
(17) 그 달 9일, 같은 피고인 이광록과 한가지 평양부 상수리에 있는 당시의 같은 피고인 안이숙을 찾아가 그곳에서안이숙과 이광록에게 경남과 평북지방에서 있었던 본 운동의 상황을 설명하고 그들의 협력 방법을 요망하여 그들의찬동을 얼고 금후의 방침 등에 대하여 시시로 협의를 하고 오히려 그때 안이숙으로부터 안이숙이 피고인에게 본범죄를 범하게 할 목적으로 공여하는 정을 알면서 금 3원의 공여를 받았다.
(18) 그 달 20일, 같은 피고인 방계성을 그의 자택으로 찾아가 그곳에서 방계성에게 전항에 기재된 것과 동일한운동상황에 대하여 설명하고 그이 협력 방침을 요망하여 그의 찬동을 얻음과 동시에 금후의 방침 등에 대하여협의를 하였다.
(19) 그 달 26일, 이광록과 한가지 평양부 기림리 차용서(車用瑞)씨 집에서 차용서를 방문한 그 자리에서 세 사람이전항에 기제한 신사불참배운동의 상황을 말하고 그 운동방법에 대하여 협의를 하였다.
(20) 그 달 28일, 평안남도 대동군 가현교회에 도착하여 그 교회에서 신도 약 50명에게 「그리스도의 신부」란제목으로 ‘신부는 정조를 지킬 것을 요망한다. 그리스도교 신자는 신앙의 정조를 지킬 것을 요망한다. 신사참배는기독교 계명을 거역함으로 이를 행하면 신앙의 정조를 파기 한 것이 된다’라는 요지의 설교를 하였다.
(21) 그 해 2월 4일, 평양부 남신리교회에서 신도 약 80명에게 「아브라함의 신앙을 배우자」라는 제목으로하나님의 명령에는 절대로 순종해야 한다라는 설교를 하면서 ‘신사는 우상임으로 이에 대한 참배는 우상에예배하는 것이 된다. 이는 하나님의 명령을 위반하는 것이 됨으로 절대로 이를 하지 말 것’ 이란 취지를 강조하였다.
(22) 그 달 7일, 이광록과 한가지 평양부 대찰리 112번지 아라가와사다노리(新川貞糢 - 吳貞糢)방문하여 그곳에서아라가와에게 산정현교회가 노회에 대하여 부담금을 거부하고 노회로부터 탈퇴한다는 뜻을 통고하였다. 그사람들과의 사이에 그러한 문제는 산정현 교회가 평소에 간직한 뜻인 신사불참배 태도를 굳게 잡은 최후의 승리를획득한다면 자연이 해소될 것임으로 금후의 불참배운동에 대하여 종종 협의를 하였다.
(23) 그 해 3월 5일, 자택에서 같은 피고인 이광록과 김지성, 최성봉과 회합하여 피고인은 최성봉과 한가지 경남지방에서 있었던 불참배운동 상황을 말하여 모인 자들이 다 함께 금후로는 더욱 힘써 본 운동에 노력하자는 뜻으로 협의를 하였다.
(24) 그 해 2월 18일부터 3월 17일까지의 사이에 전후 5회에 걸쳐 평안남도 강서군 초리면 이노리교회에서 그 교회 신도 약 80명에게 「복종하는 자에게 하나님의 영광이 나타난다」란 등의 제목으로 ‘신사는 우상인바 그에 대한 참배는 우상숭배가 됨으로 하나님에게 복종하는 우리들에게는 절대로 이를 배격해야 한다’ 라는 취지의 신사불참배 사상을 강조하는 설교를 하였다.
(25) 위 이노리교회에서 도착하던 날 날짜 미상. 그 교회 집사 니시하라이찌오(西原一雄)를 찾아가 니시하라의 거실에 황대신궁(皇大神宮)의 부적이 안치되어 있는 것을 보고 이를 멸시하고 ‘그리스도의 신자다운 자로서는 다른신을 봉사(奉祀)하는 것을 죄악의 극에 달한다. 속히 이를 제하여 버리라’ 라고 하여 즉 위 부적을 내리우게 함으로서 신궁에 대하여 불경한 행위를 하였다.
(26) 그 해 3월 8일경, 평양부에 거주하는 미국인 선교사 함일톤씨 집에서 함일톤으로부터 함일톤이 피고인에게 서두에 기재한 것과 동일한 취지의 범죄를 범하게 할 목적으로 공여하는 점을 알고서도 운동자금으로 금 100원의 공여를 받았다.
(27) 그 달 15일, 같은 피고인 이광록과 한가지 같은 피고인 안이숙을 방문 안이숙에게 경남에서 있었던 동지들의 운동상의 참고사항과 아울러 이들을 격려할 자금공여를 얻고 싶다. 또 이제 중의원(일본국회)에 대하여 안이숙이 박관준과 한가지 행했던 신사불참배운동 상황에 대한 설명을 요구 이를 자세히 청취하는 자리에서 안이숙,이광록과 한가지 이후의 활동방법 등에 대하여 종종 협의를 하였다.
(28) 그 달 21일 밀양군 상남면 마산리에 있는 같은 피고인 한상동씨 집에서 한상동과 제 十의 (29)에 기재된 것과 동일한 말을 하였다.
(29) 그 달 23일 한상동과 한가지 앞에 기재된 「데이지 호킹」씨 집을 찾아가서 그곳에서 그 사람과의 사이에 제 十의 (30)에 기재된 것과 동일한 협의를 하였다.
(30) 그 달 24일 한상동과 한가지 같은 피고인 손명복을 찾아가 그곳에서 손명복과의 사이에 제 十의 (31)에 기재된 것과 동일한 협의를 하였다.
(31) 그 달 25일 한상동과 한가지 앞에 기재된 「지트」씨 집을 방문하여 그곳에서 같은 피고인 최덕지와의 사이에서 제 十의 (32)에 기재된 것과 동일한 협의를 하였다.
(32) 그 달 27일 한상동과 한가지 앞에 기재된 황성호씨 집을 찾아가 그곳에서 같은 피고인 이현속, 같은 피고인 주남선과 제 十의 (33)에 기재된 것과 같은 말을 하였다.
(33) 그 날 전항에 기재된 대로 모였던 자들과 한가지 앞에 나타난 서덕기씨 집을 방문하여 서덕기와의 사이에 제 十의 (34)에 기재된 것과 동일한 협의를 하였다.
(34) 그 달 28일 아침 위 황성호씨 집에서 한상동과 한가지 피고인 주남선에게 제 十의 (35)에 기재된 것과 같이 운동자금으로 금 40원을 공여하였다.
(35) 그 날 전항에 나타난 한상동의 집에서 제 十의 (27)에 기재된 것과 동일한 협의를 하였다.
(36) 그 달 31일 평양부 장별리 2번지 같은 피고인 채정민씨 집을 찾다가 그곳에서 체정민과 최봉석, 김지성과 회합하여 그들에게 경남지방에 있었던 운동상황을 설명하고 이후의 횔동방침에 대하여 종종 협의를 하였다.
(37) 그 날 평양부 상수리 스게오지노부고(佐伯信子)씨 집에서 같은 피고인 안이숙, 이광록, 김지성, 최봉석과 모여서 전항과 동일한 협의를 더하였다.
(38) 당시 평양부내에 거주하는 신사불참배주의자들 사이에 수차 개최하고 있는 「기도회」에서 소위 5일(金曜日) 예배가 그해 4월중 2․3회나 앞에 기재된 스게오찌 방에서 개최될 때에 참석 모인자 이광록, 체정민, 안이숙, 오윤선, 최봉석, 김지성 등과 한가지 불참배 신념을 앙양하는 데 노력을 함과 동시에 불참배운동의 방법에 대하여 종종 협의를 하였다.
(39) 그 해 4월 2일, 김지성과 한가지 앞에 기재된 체정민씨를 방문 세 사람 사이에 본 운동 방침에 대하여 종종 의견을 교환하였다.
(40) 그 달 3일, 같은 피고인 오윤선, 최봉석과 한가지 평양부 장별리 목사 이우택(李佑澤)씨 집을 방문하고 다시 그날 같은 피고인 이광록, 김지성과 한가지 평양부 신양리 집사 장응태(張應泰)씨 집을 찾아가서 장응태에게 교제하는 중 신사참배는 계명을 거스리는 것이므로 이를 절대로 배격할 것을 말하는 위에 피고인들의 운동에 협력 해줄 것을 요망하였다.
(41) 그 해 4월 13일, 평양부 경창리 김지성씨 집에서 같은 피고인 김인희와 모여서 김지성과의 사이에 제 二의 (11)에 기재된 것과 동일한 협의를 하였다.
(42) 그 달 20일 오전, 김지성씨 집에서 김지성과 같은 피고인 오윤선과 아울러 최봉석, 김의창, 박관준 등과 모여서 박관준으로부터 모인 사람들의 신사불참운동 상황을 청취하는 자리에서 모인 자들에게 장래의 본 운동 방침 등에 대하여 종종 의견을 교환 하였다.
(43) 그날 밤, 피고인의 방에서 같은 피고인 체정민, 오윤선, 박관준, 최봉석, 김지성 등과 모인 자리에서 체정민으로부터 「그리스도의 제자에 대한 위탁」이란 제목으로 ‘그리스도는 천지의 모든 권한이 내게 있다. 너희들은 가서 모든 사람을 제자로 삼아 내가 너희에게 분부한대로 지키게 하라 하였음으로 우리들의 진정한 신자들은 하나님의 뜻에 부응하여 하나님의 나라건설에 노력해야 한다’라는 의미의 설교를 하는데 호응하여 모인 자 전원이 이의 운동방침에 관하여 종종 협의를 하였다.
(44) 그 달 21일 오전, 앞에 기재된 체정민씨 집에서 체정민과 전날 밤에 평양에 온 한상동등과 아울러 오윤선, 박관준, 김지성, 김의창 등과 모여서 제 十의 (39)에 열거한 것과 동일한 협의를 하였다.
(45) 그 날 오후, 자택에서 같은 피고인 김인회, 김형락, 박의흠과 아울러 한상동과 모여서 제 二의 (12)에 기재된 것과 동일한 협의를 하였다.
(46) 그 달 22일, 앞에 기재된 체정민씨 집에서 같은 피고인 김인회, 김형락, 체정민, 한상동, 오윤선, 이광록, 방계성, 안이숙, 박의흠, 최봉석, 김의창, 아라가와기오레쓰의 부인 등과 모여서 제 二의 (13)에 기재된 것과 동일한 협의를 하였다.
(47) 그 달 24일, 앞에 기재된 스게오지노부꼬(佐伯信子)씨 집에서 같은 피고인 김인회로부터 제 二의 (15)에 기재된 것과 같이 김인회가 한상동에게 교부하기 위한 금 200원을 받아서 이를 그달 27일 평양역 구내에서 제 十의 (43)에 기재된 것과 같이 한상동에게 건네 줌으로 그와 같은 금품의 수수행위를 방조하였다.
(48) 그 해 봄, 날짜 미상. 평양부 산정현교회 앞마당에서 같은 피고인 방계성과의 사이에 한상동을 중심으로 경남지방에서 있었던 신사불참배 운동 상황과 아울러 이기선을 중심으로 평북지방의 같은 운동 상황을 의논하고 신사는 우상인 고로 금후라 하더라도 이의 참배를 극력 배격하도록 운동을 전개해야 할 필요가 있다는 요지로 말을 하였다. 이러므로 국체변혁의 목적을 가지고 그 목적에 필요한 사항의 실행에 관하여 (1)내지 (3), (7), (8), (10), (11), (14), (16)내지 (19), (22), (23), (27)내지 (33), (35)내지 (38), (40)내지 (46), (48)과 같은 협의를 하였고 그 실행을 위하여 (6), (9), (12), (13), (20), (21), (24), (39)와 같이 선동하고 또 (5), (15), (34)와 같이 금품을 공여하였고 (47)과 같이 금품공여를 방조하였고 (4), (36)과 같은 점을 알면서도 금품 공여를 받은 것과 오히려 (25)와 같이 신궁에 대하여 불경스러운 행위를 하였다.
16. 본적: 경남 밀양군 상남면 마산리 779번지
주소: 경남 밀양군 상남면 마산리 779번지
이인재(李仁宰) 구니모도아까하루(國本朱元)
이주원(李朱元) 당 40세
(제 十六) 피고 구니모도아까하루(國本朱元-李仁宰)는 본적지에서 출생. 어릴 때 8년간 서당에서 공부하다가 17세되던 때 밀양군 예림사립강습소에 입학하여 19세 때 졸업과 동시에 밀양공립농잠학교에 입학 20세 되던 때 위학교를 중퇴하고 거주지 상남면 사무소 서기가 되었다. 그러나 이미 17세 때부터 장로파 기독교에 입교하여 19세되던 때에 거주지 마산리 교회 집사가 되어 봉사하다가 1938년 3월 33세가 되던 때에 면서기를 사면함과 동시에평양으로 가서 평양신학교에 입학을 했으나 그 해 7월 그 학교가 신사참배문제로 폐쇄됨으로 해서 1939년 5월부터주거지 마산리 교회 전도사가 되었으나 그 해 9월 이를 사면하고 성경의 연구를 위하여 평양에 이사하여 있던자로서 평소에 그의 품고 있었던 주의와 사상은 제 一의 서두에 기재된 피고인 이기선의 그것과 동일한 것으로 그의독선적인 해석에 기초한 성경관으로부터 신궁이나 신사를 여호와 이외의 다른 신 즉, 거짓 신이라고 하여 이에참배하는 것은 그리스도교의 계명에 위반되는 것이라고 망신(妄信)하여 일본제국의 천왕폐하라고 하더라도 여호와하나님으로부터 통치권을 부여 받은데 지나지 않는 바 하나님의 뜻에 의하여 통치권의 박탈로 또한 가능한 것이다.
그러므로 일본 제국의 존망도 하나님의 뜻에 달린 것으로 하나님은 국가 위에 존재하는 바 하나님의 뜻을 거역하는신사참배 정책에는 끝까지 반대할 것이다. 또 현재 전쟁, 흉년 등이 계속되는 재난 또한 기독교에 대한 탄압이 심한것도 현저한 말세의 현상으로 그리스도는 그의 예언하신 대로 멀지않은 장래에 이 세상에 다시 오셔서 일본을 포함현재 존재하고 있는 모든 국가 조직을 붕괴시키고 새롭게 그리스도의 독재의 소위 천년왕국을 땅위에 건설할 수있게 하기 위하여 위의 실현에는 하나님의 뜻을 체험한 충성된 사자들의 협력도 절대로 필요한 것으로 이를위해서는 신사참배 등의 하나님의 뜻에 거역하는 정책에는 극력 반대하고 앞에 기재된 독선적인 성경관에 기초한교리를 널리 전파함으로 이에 호응하는 다수의 동지들을 획득하는 일로 해서 목적을 달성하기 위해서는 우리일본제국의 국체변혁도 필연적인 것이다. 그래서 천년왕국의 실현을 목적으로 하여 그의 주의와 사상을 선전하는일에 광분하여 오고 있는 자로서 이의 실천운동으로는
(1) 1939년 8월 날짜 미상. 경상남도 동래군 남면 수영해수욕장에서 피고인 한상동, 조수옥 등과 모여서 제 十의 (4)에 기재된 것과 같은 말을 하였다.
(2) 그 해 10월 날짜 미상. 평양부 경창리 미국인 선교사 마두원(馬斗元)이란 마스벨(D. R. Malsbury) 방에서 같은피고인 오윤선(吳潤善), 이광록, 최봉석, 김지성(金枝成) 등과 기도회를 개최한 자리에서 모인자들 모두에게경남지방에서 있었던 신사불참배운동 상황과 아울러 불참배자에 대한 일반신도의 환영의 열조등을 설명하여 모인자들로 신사불참배 사상을 굳게 함과 동시에 금후 한층더 신사참배 반대에 나와 줄 것을 말하였다.
(3) 그 해 10월 2일 상순 날짜 미상. 평양부 경창리에 있는 자택에서 같은 피고인 김인희 및 박의흠과 모여서 제 二의 (1)에 기재된 것과 동일한 협의를 하였다.
(4) 같은 시기에 제 二의 (2)에 기재된 것과 동일한 평안북도 선산읍 창정 가내야마도구히로(金山 熙)씨 집에서같은 피고인 김인희, 박신근 등으로부터 그 사람들이 피고인에게 서두에 기재된 것과 동일한 취지를 근거로 범죄를저지르게 할 목적을 가지고 공여하는 정을 알면서 금 400원의 공여를 받은 일이다.
(5) 그 해 12월 29일, 밀양군 상남면 마산리교회에서 같은 피고인 한상동을 방문 한상동과의 사이에 제 十의 (8)에기재된 것과 동일한 협의를 하고 한상동에게 금 200원을 공여하였다.
(6) 그 날, 한상동과 한가지 동래읍 내성여관에서 제 十의 (9)에 기재된 것과 같이 윤술용에게 요망한 일이다.
(7) 그 달 30일, 한상동과 한가지 같은 피고인 조수옥을 찾아가서 제 十의 (10)에 기재된 것과 동일한 조수옥과협의를 하였다.
(8) 그 날 오후, 한상동과 한가지 앞에 기재된 조수옥에게 제 十의 (12)에 기재된 것과 같이 서영수, 박신출에대하여 협조를 요망하였다.
(10) 1940년 1월 1일, 한상동과 한가지 앞에 기재된 「지트」를 방문 제 十의 (13)에 기재된 것과 같이 같은 피고인최덕지와 협의를 하였다.
(11) 그 달 2일. 한상동과 한가지 앞에 기재된 서덕기씨 집을 방문하여 제 十의 (14)에 기재된 것과 같이 협의를하였다.
(12) 그 날. 한상동과 한가지 앞에 기재된 김주학씨 집을 방문하여 그곳에서 김주학과 같은 피고인 최상림에게 제 十의 (15)에 기재된 것과 같이 협력 방법을 요망하였다.
(13) 그 달 3일. 한상동과 한가지 앞에 기재된 황원택을 방문하여 그곳에서 황원택과 같은 피고인 이현속에게 제 十의 (16)에 기재된 것과 같은 협력 방법을 요망하였다.
(14) 그날 밤, 한상동과 한가지 같은 피고인 주남선을 방문 그곳에서 주남선과의 사이에 제 十의 (17)에 기재된것과 같이 협의를 하고 또 주남선에게 운동자금으로 금 100원을 공여하였다.
(16) 그 달 7일, 평양부 장별리 2번지 체정민씨 집을 방문 그곳에서 체정민과 최봉석, 김의창에게 경남지방에서있었던 신사불참배를 표방하는 본 운동의 상황을 설명한 후 금후의 활동방침 등에 대하여 협의를 하였다.
(17) 그 달 9일, 같은 피고인 이광록과 한가지 평양부 상수리에 있는 당시의 같은 피고인 안이숙을 찾아가 그곳에서안이숙과 이광록에게 경남과 평북지방에서 있었던 본 운동의 상황을 설명하고 그들의 협력 방법을 요망하여 그들의찬동을 얼고 금후의 방침 등에 대하여 시시로 협의를 하고 오히려 그때 안이숙으로부터 안이숙이 피고인에게 본범죄를 범하게 할 목적으로 공여하는 정을 알면서 금 3원의 공여를 받았다.
(18) 그 달 20일, 같은 피고인 방계성을 그의 자택으로 찾아가 그곳에서 방계성에게 전항에 기재된 것과 동일한운동상황에 대하여 설명하고 그이 협력 방침을 요망하여 그의 찬동을 얻음과 동시에 금후의 방침 등에 대하여협의를 하였다.
(19) 그 달 26일, 이광록과 한가지 평양부 기림리 차용서(車用瑞)씨 집에서 차용서를 방문한 그 자리에서 세 사람이전항에 기제한 신사불참배운동의 상황을 말하고 그 운동방법에 대하여 협의를 하였다.
(20) 그 달 28일, 평안남도 대동군 가현교회에 도착하여 그 교회에서 신도 약 50명에게 「그리스도의 신부」란제목으로 ‘신부는 정조를 지킬 것을 요망한다. 그리스도교 신자는 신앙의 정조를 지킬 것을 요망한다. 신사참배는기독교 계명을 거역함으로 이를 행하면 신앙의 정조를 파기 한 것이 된다’라는 요지의 설교를 하였다.
(21) 그 해 2월 4일, 평양부 남신리교회에서 신도 약 80명에게 「아브라함의 신앙을 배우자」라는 제목으로하나님의 명령에는 절대로 순종해야 한다라는 설교를 하면서 ‘신사는 우상임으로 이에 대한 참배는 우상에예배하는 것이 된다. 이는 하나님의 명령을 위반하는 것이 됨으로 절대로 이를 하지 말 것’ 이란 취지를 강조하였다.
(22) 그 달 7일, 이광록과 한가지 평양부 대찰리 112번지 아라가와사다노리(新川貞糢 - 吳貞糢)방문하여 그곳에서아라가와에게 산정현교회가 노회에 대하여 부담금을 거부하고 노회로부터 탈퇴한다는 뜻을 통고하였다. 그사람들과의 사이에 그러한 문제는 산정현 교회가 평소에 간직한 뜻인 신사불참배 태도를 굳게 잡은 최후의 승리를획득한다면 자연이 해소될 것임으로 금후의 불참배운동에 대하여 종종 협의를 하였다.
(23) 그 해 3월 5일, 자택에서 같은 피고인 이광록과 김지성, 최성봉과 회합하여 피고인은 최성봉과 한가지 경남지방에서 있었던 불참배운동 상황을 말하여 모인 자들이 다 함께 금후로는 더욱 힘써 본 운동에 노력하자는 뜻으로 협의를 하였다.
(24) 그 해 2월 18일부터 3월 17일까지의 사이에 전후 5회에 걸쳐 평안남도 강서군 초리면 이노리교회에서 그 교회 신도 약 80명에게 「복종하는 자에게 하나님의 영광이 나타난다」란 등의 제목으로 ‘신사는 우상인바 그에 대한 참배는 우상숭배가 됨으로 하나님에게 복종하는 우리들에게는 절대로 이를 배격해야 한다’ 라는 취지의 신사불참배 사상을 강조하는 설교를 하였다.
(25) 위 이노리교회에서 도착하던 날 날짜 미상. 그 교회 집사 니시하라이찌오(西原一雄)를 찾아가 니시하라의 거실에 황대신궁(皇大神宮)의 부적이 안치되어 있는 것을 보고 이를 멸시하고 ‘그리스도의 신자다운 자로서는 다른신을 봉사(奉祀)하는 것을 죄악의 극에 달한다. 속히 이를 제하여 버리라’ 라고 하여 즉 위 부적을 내리우게 함으로서 신궁에 대하여 불경한 행위를 하였다.
(26) 그 해 3월 8일경, 평양부에 거주하는 미국인 선교사 함일톤씨 집에서 함일톤으로부터 함일톤이 피고인에게 서두에 기재한 것과 동일한 취지의 범죄를 범하게 할 목적으로 공여하는 점을 알고서도 운동자금으로 금 100원의 공여를 받았다.
(27) 그 달 15일, 같은 피고인 이광록과 한가지 같은 피고인 안이숙을 방문 안이숙에게 경남에서 있었던 동지들의 운동상의 참고사항과 아울러 이들을 격려할 자금공여를 얻고 싶다. 또 이제 중의원(일본국회)에 대하여 안이숙이 박관준과 한가지 행했던 신사불참배운동 상황에 대한 설명을 요구 이를 자세히 청취하는 자리에서 안이숙,이광록과 한가지 이후의 활동방법 등에 대하여 종종 협의를 하였다.
(28) 그 달 21일 밀양군 상남면 마산리에 있는 같은 피고인 한상동씨 집에서 한상동과 제 十의 (29)에 기재된 것과 동일한 말을 하였다.
(29) 그 달 23일 한상동과 한가지 앞에 기재된 「데이지 호킹」씨 집을 찾아가서 그곳에서 그 사람과의 사이에 제 十의 (30)에 기재된 것과 동일한 협의를 하였다.
(30) 그 달 24일 한상동과 한가지 같은 피고인 손명복을 찾아가 그곳에서 손명복과의 사이에 제 十의 (31)에 기재된 것과 동일한 협의를 하였다.
(31) 그 달 25일 한상동과 한가지 앞에 기재된 「지트」씨 집을 방문하여 그곳에서 같은 피고인 최덕지와의 사이에서 제 十의 (32)에 기재된 것과 동일한 협의를 하였다.
(32) 그 달 27일 한상동과 한가지 앞에 기재된 황성호씨 집을 찾아가 그곳에서 같은 피고인 이현속, 같은 피고인 주남선과 제 十의 (33)에 기재된 것과 같은 말을 하였다.
(33) 그 날 전항에 기재된 대로 모였던 자들과 한가지 앞에 나타난 서덕기씨 집을 방문하여 서덕기와의 사이에 제 十의 (34)에 기재된 것과 동일한 협의를 하였다.
(34) 그 달 28일 아침 위 황성호씨 집에서 한상동과 한가지 피고인 주남선에게 제 十의 (35)에 기재된 것과 같이 운동자금으로 금 40원을 공여하였다.
(35) 그 날 전항에 나타난 한상동의 집에서 제 十의 (27)에 기재된 것과 동일한 협의를 하였다.
(36) 그 달 31일 평양부 장별리 2번지 같은 피고인 채정민씨 집을 찾다가 그곳에서 체정민과 최봉석, 김지성과 회합하여 그들에게 경남지방에 있었던 운동상황을 설명하고 이후의 횔동방침에 대하여 종종 협의를 하였다.
(37) 그 날 평양부 상수리 스게오지노부고(佐伯信子)씨 집에서 같은 피고인 안이숙, 이광록, 김지성, 최봉석과 모여서 전항과 동일한 협의를 더하였다.
(38) 당시 평양부내에 거주하는 신사불참배주의자들 사이에 수차 개최하고 있는 「기도회」에서 소위 5일(金曜日) 예배가 그해 4월중 2․3회나 앞에 기재된 스게오찌 방에서 개최될 때에 참석 모인자 이광록, 체정민, 안이숙, 오윤선, 최봉석, 김지성 등과 한가지 불참배 신념을 앙양하는 데 노력을 함과 동시에 불참배운동의 방법에 대하여 종종 협의를 하였다.
(39) 그 해 4월 2일, 김지성과 한가지 앞에 기재된 체정민씨를 방문 세 사람 사이에 본 운동 방침에 대하여 종종 의견을 교환하였다.
(40) 그 달 3일, 같은 피고인 오윤선, 최봉석과 한가지 평양부 장별리 목사 이우택(李佑澤)씨 집을 방문하고 다시 그날 같은 피고인 이광록, 김지성과 한가지 평양부 신양리 집사 장응태(張應泰)씨 집을 찾아가서 장응태에게 교제하는 중 신사참배는 계명을 거스리는 것이므로 이를 절대로 배격할 것을 말하는 위에 피고인들의 운동에 협력 해줄 것을 요망하였다.
(41) 그 해 4월 13일, 평양부 경창리 김지성씨 집에서 같은 피고인 김인희와 모여서 김지성과의 사이에 제 二의 (11)에 기재된 것과 동일한 협의를 하였다.
(42) 그 달 20일 오전, 김지성씨 집에서 김지성과 같은 피고인 오윤선과 아울러 최봉석, 김의창, 박관준 등과 모여서 박관준으로부터 모인 사람들의 신사불참운동 상황을 청취하는 자리에서 모인 자들에게 장래의 본 운동 방침 등에 대하여 종종 의견을 교환 하였다.
(43) 그날 밤, 피고인의 방에서 같은 피고인 체정민, 오윤선, 박관준, 최봉석, 김지성 등과 모인 자리에서 체정민으로부터 「그리스도의 제자에 대한 위탁」이란 제목으로 ‘그리스도는 천지의 모든 권한이 내게 있다. 너희들은 가서 모든 사람을 제자로 삼아 내가 너희에게 분부한대로 지키게 하라 하였음으로 우리들의 진정한 신자들은 하나님의 뜻에 부응하여 하나님의 나라건설에 노력해야 한다’라는 의미의 설교를 하는데 호응하여 모인 자 전원이 이의 운동방침에 관하여 종종 협의를 하였다.
(44) 그 달 21일 오전, 앞에 기재된 체정민씨 집에서 체정민과 전날 밤에 평양에 온 한상동등과 아울러 오윤선, 박관준, 김지성, 김의창 등과 모여서 제 十의 (39)에 열거한 것과 동일한 협의를 하였다.
(45) 그 날 오후, 자택에서 같은 피고인 김인회, 김형락, 박의흠과 아울러 한상동과 모여서 제 二의 (12)에 기재된 것과 동일한 협의를 하였다.
(46) 그 달 22일, 앞에 기재된 체정민씨 집에서 같은 피고인 김인회, 김형락, 체정민, 한상동, 오윤선, 이광록, 방계성, 안이숙, 박의흠, 최봉석, 김의창, 아라가와기오레쓰의 부인 등과 모여서 제 二의 (13)에 기재된 것과 동일한 협의를 하였다.
(47) 그 달 24일, 앞에 기재된 스게오지노부꼬(佐伯信子)씨 집에서 같은 피고인 김인회로부터 제 二의 (15)에 기재된 것과 같이 김인회가 한상동에게 교부하기 위한 금 200원을 받아서 이를 그달 27일 평양역 구내에서 제 十의 (43)에 기재된 것과 같이 한상동에게 건네 줌으로 그와 같은 금품의 수수행위를 방조하였다.
(48) 그 해 봄, 날짜 미상. 평양부 산정현교회 앞마당에서 같은 피고인 방계성과의 사이에 한상동을 중심으로 경남지방에서 있었던 신사불참배 운동 상황과 아울러 이기선을 중심으로 평북지방의 같은 운동 상황을 의논하고 신사는 우상인 고로 금후라 하더라도 이의 참배를 극력 배격하도록 운동을 전개해야 할 필요가 있다는 요지로 말을 하였다. 이러므로 국체변혁의 목적을 가지고 그 목적에 필요한 사항의 실행에 관하여 (1)내지 (3), (7), (8), (10), (11), (14), (16)내지 (19), (22), (23), (27)내지 (33), (35)내지 (38), (40)내지 (46), (48)과 같은 협의를 하였고 그 실행을 위하여 (6), (9), (12), (13), (20), (21), (24), (39)와 같이 선동하고 또 (5), (15), (34)와 같이 금품을 공여하였고 (47)과 같이 금품공여를 방조하였고 (4), (36)과 같은 점을 알면서도 금품 공여를 받은 것과 오히려 (25)와 같이 신궁에 대하여 불경스러운 행위를 하였다.
이인재 목사 설교 중에서
고려신학교 교수들과
뒤좌: 이인재, 한상동, 한명동, 윤봉기
앞좌: 황철도, 박손혁, 오종덕
뒤좌: 이인재, 한상동, 한명동, 윤봉기
앞좌: 황철도, 박손혁, 오종덕
Rev. In Jae Lee
이인재 목사 李 仁 宰 牧師
A defender of
Christian faith
against the Japanese
Shinto worship during
WWII in Korea, a loving
pastor and consummate
preacher of the Gospel
이인재 목사 李 仁 宰 牧師
A defender of
Christian faith
against the Japanese
Shinto worship during
WWII in Korea, a loving
pastor and consummate
preacher of the Gospel
During the Japanese occupation of Korea in the early part of the 20th Century, the Japanese government forced Shinto worship upon Korean people. As a seminarian, Rev. In Jae Lee actively campaigned against the Shinto worship, believing that the Shinto worship (bowing toward the Shinto shine) is a violation of the first three Commandments. As result of his opposition, he was arrested on May 13, 1940 in Pyung-yang (N. Korea) and was imprisoned for 5 years and 4 months. When he was released on August 17, 1945 (after the Japanese government's unconditional surrender to the U.S.), he and 16 other surviving prisoners suffered near starvation (see the photo taken after the release). It is estimated that some 200 churches were forced to close and about 2000 Christians were imprisoned--of which about 50 died in the prisons--for refusing to bow at the Shinto shrine. Subsequent to the prison release in 1945, Rev. Lee traveled throughout the Korean peninsula, preaching the Gospel and planting churches. He immigrated to America in 1974 at age 68 and remained active as a preacher and a church planter throughout the United States until his death in April 2000 at age 90 in Philadelphia. He was born in 1906 in Mil-yang, S. Korea, and fathered 2 daughters and 4 sons through two consecutive marriages. “Meek as a lamb,” Rev. Lee was a humble servant of God who loved the Word and inspired scores of people with the Gospel he tirelessly preached and earnestly tried to practice. This website is dedicated to his life and memory, and (as planned) to the lives and memories of his friends and fellow defenders of Christian faith in the early Korean church history.
이인재 목사, Chicago, 1976
Rev. In Jae Lee Biographic Summary
In Jae Lee was born on January 4, 1906 in Mil-yang, South Korea, as the oldest son of ten siblings in a farmer’s family.
At age five he learned Chinese characters from his grandfather who also taught him about his royal lineage (belonging to Prince Ho Ryung, the brother of King Sae Jong who ruled between 1418 and 1450).
He enjoyed and excelled in learning the history of China and Korea.
In 1914, at age 8, he enrolled in a suh-dang, a Chinese style private tutoring school. He read and excelled in the classics of Confucianism, Taoism, and in Chinese history.
As an oldest son however he had to help his family farm and thus had to stop attending suh-dang (private tutoring school) as "the new [Western] knowledge” (shin haak moon) was entering Korea.
In 1922, at age sixteen, he tried to enroll in the elementary school, the only western style school in the areaadministered by a Japanese principal, to learn "the new knowledge” (shin haak moon). Due to his age, he was denied the admission.
In 1923, at age seventeen, he enrolled in a city run academy and matriculated the six-year program within a year and half.
In 1924, at age eighteen, he enrolled in Mil-yang Agricultural Middle School (nong jam haak kyo). In 1926, he graduated in the first graduating class.
In 1924, he attended Mil-yang Masan Church (founded in 1896) for the first time and was soon baptized. He was attracted by the elder Park Soo-min’s preaching and thought that the teachings of Jesus was comparable, if not superior, to the Confucius teachings. On the first Sunday of his attendance, Park Soo-min gave him a warn out Bible with the missing cover leather, knowing that In Jae was a reputed Confucius scholar who can read. In Jae was fascinated by the teachings and stories in the Bible and started studying and attending the church in earnest.
In 1926, at age twenty, he obtained a job as the township secretary (myun suh gi).
In 1930, at age twenty four, he became the first anointed deacon in Mil-yang Masan Church.
In 1935, the Japanese government decreed the observance of Shinto worship in all schools and public institutions.
In 1938, at age thirty three, In Jae was forced to decide: to observe the Shinto worship and keep his township secretary job, with the assured prospect of being promoted to become the township commissioner within the next two years (after 15 years of service); or to refuse the Shinto worship and as a result lose his job and jeopardize his career prospect forever. (He supported his wife, his three children; and as the eldest son he was somewhat responsible for his ten siblings as well.) He chose to oppose the Shinto decree and decided to devote the rest of his life to the ministry of the Gospel. The decision was a turning point in his life, as it was for many other Christians in the history of Korean church.
In April 1938, he enrolled in Pyung Yang Theological Seminary, the only seminary in Korea at the time, founded by an American missionary, Samuel Moffett.
In September 1938, Chosen Presbyterian Synod, under the Japanese pressure, adopted the Shinto edict and decided to participate in the Shinto worship as the church as a whole.
In opposition to the Shinto edict, Pyung Yang Theological Seminary was forced to close in December 1938, after In Jae’s first semester there.
The seminarian In Jae and other Christians, under the leadership of Rev. Joo, Ghee Chul and Rev. Han, Sang Dong, began their active opposition campaign against Shinto worship. They believed that Shinto worship was in violation of the first three Commandments. Additionally, In Jae and others personally believed that Shinto worship was an act of defaming God’s name and honor.
On May 13, 1940, In Jae and several others colleagues were arrested for their opposition to Shinto worship and were imprisoned in Pyung Yang police jail. He and others endured malnutrition and inhumane conditions of the prison. In Jae was not tortured as few other colleagues were. Some were released due to sickness; a few died in the prison due to malnutrition and illness.
On August 17, 1945, after five year and four moths of imprisonment, he was finally released along with several other colleagues (photo) amidst the awaiting fellow Christians and amidst the nationwide celebration of the Korean Independence (after the thirty six years of Japanese occupation).
In 1947, he completed his seminary training and graduated Korea Theological Seminary (established in 1946) in Pusan as one of the three first graduating class members (along with Cho, Soo Hwan and Hwang, Chol To).
On March 6, 1951 In Jae was anointed a pastor along with six other colleagues.
Thereafter he founded and pastured some ten churches throughout South Korea before emigrating to America in 1974 at age sixty eight. (photo)
On February 8, 1978, he was elected the first President of Korean-American Presbyterian Church Synod in Philadelphia.
In America he continued to found and pastor churches, some five churches in total in Chicago, New Jersey, Erie (PA), Philadelphia, and Denver, until his death in early Sunday morning on April 30, 2000 at age ninety four in Philadelphia.
Till his death, Rev. In Jae Lee remained a scholar who loved studying the Bible and a preacher who loved to proclaim the Gospel. He was, as one of his imprisoned colleagues described, "gentle and meek" but was also a man of principles. The Shinto worship was to him a clear violation of God's Law and Christian conscience.
However, he did not think much of his courageous act of Shinto opposition, even though it almost cost his life.
He thought that as a Christian anyone could have done what he did, as he states in one of his sermons: “We could all courageously give up our life for Christ one day when the opportunity presents itself and as result obtain the glory of martyrdom. But the greater glory lies in dying with Christ everyday” (The Visitors from Heaven, 176).
A more detailed chronology
Authored:
The Streaming River of Life (a collected sermons), (Seoul: So Mang Sa), 1984.
The Secret of the Fullness of the Holy Spirit (a collection of sermons),(Seoul: Reformed Faith Association), 1994.
The Visitors from Heaven (a collection of sermons), (Pu-san: Jae Il Moon Wha Sa), 1988.
The Life of Rev. In Jae Lee and His Sermons, Rev. Shim Goon Shik, ed., (Seoul: Do Suh Publishing Co. Young Moon), 1996.
Family:
Shin Sang Yi (wife): Jung Hee (first daughter), Jung Bin (first son), Soo Oke (second daughter), Jung Shin (second son).
Moon Sang Moon (wife): Jung Yoon (third son), Jung Soo (fourth son).
At age five he learned Chinese characters from his grandfather who also taught him about his royal lineage (belonging to Prince Ho Ryung, the brother of King Sae Jong who ruled between 1418 and 1450).
He enjoyed and excelled in learning the history of China and Korea.
In 1914, at age 8, he enrolled in a suh-dang, a Chinese style private tutoring school. He read and excelled in the classics of Confucianism, Taoism, and in Chinese history.
As an oldest son however he had to help his family farm and thus had to stop attending suh-dang (private tutoring school) as "the new [Western] knowledge” (shin haak moon) was entering Korea.
In 1922, at age sixteen, he tried to enroll in the elementary school, the only western style school in the areaadministered by a Japanese principal, to learn "the new knowledge” (shin haak moon). Due to his age, he was denied the admission.
In 1923, at age seventeen, he enrolled in a city run academy and matriculated the six-year program within a year and half.
In 1924, at age eighteen, he enrolled in Mil-yang Agricultural Middle School (nong jam haak kyo). In 1926, he graduated in the first graduating class.
In 1924, he attended Mil-yang Masan Church (founded in 1896) for the first time and was soon baptized. He was attracted by the elder Park Soo-min’s preaching and thought that the teachings of Jesus was comparable, if not superior, to the Confucius teachings. On the first Sunday of his attendance, Park Soo-min gave him a warn out Bible with the missing cover leather, knowing that In Jae was a reputed Confucius scholar who can read. In Jae was fascinated by the teachings and stories in the Bible and started studying and attending the church in earnest.
In 1926, at age twenty, he obtained a job as the township secretary (myun suh gi).
In 1930, at age twenty four, he became the first anointed deacon in Mil-yang Masan Church.
In 1935, the Japanese government decreed the observance of Shinto worship in all schools and public institutions.
In 1938, at age thirty three, In Jae was forced to decide: to observe the Shinto worship and keep his township secretary job, with the assured prospect of being promoted to become the township commissioner within the next two years (after 15 years of service); or to refuse the Shinto worship and as a result lose his job and jeopardize his career prospect forever. (He supported his wife, his three children; and as the eldest son he was somewhat responsible for his ten siblings as well.) He chose to oppose the Shinto decree and decided to devote the rest of his life to the ministry of the Gospel. The decision was a turning point in his life, as it was for many other Christians in the history of Korean church.
In April 1938, he enrolled in Pyung Yang Theological Seminary, the only seminary in Korea at the time, founded by an American missionary, Samuel Moffett.
In September 1938, Chosen Presbyterian Synod, under the Japanese pressure, adopted the Shinto edict and decided to participate in the Shinto worship as the church as a whole.
In opposition to the Shinto edict, Pyung Yang Theological Seminary was forced to close in December 1938, after In Jae’s first semester there.
The seminarian In Jae and other Christians, under the leadership of Rev. Joo, Ghee Chul and Rev. Han, Sang Dong, began their active opposition campaign against Shinto worship. They believed that Shinto worship was in violation of the first three Commandments. Additionally, In Jae and others personally believed that Shinto worship was an act of defaming God’s name and honor.
On May 13, 1940, In Jae and several others colleagues were arrested for their opposition to Shinto worship and were imprisoned in Pyung Yang police jail. He and others endured malnutrition and inhumane conditions of the prison. In Jae was not tortured as few other colleagues were. Some were released due to sickness; a few died in the prison due to malnutrition and illness.
On August 17, 1945, after five year and four moths of imprisonment, he was finally released along with several other colleagues (photo) amidst the awaiting fellow Christians and amidst the nationwide celebration of the Korean Independence (after the thirty six years of Japanese occupation).
In 1947, he completed his seminary training and graduated Korea Theological Seminary (established in 1946) in Pusan as one of the three first graduating class members (along with Cho, Soo Hwan and Hwang, Chol To).
On March 6, 1951 In Jae was anointed a pastor along with six other colleagues.
Thereafter he founded and pastured some ten churches throughout South Korea before emigrating to America in 1974 at age sixty eight. (photo)
On February 8, 1978, he was elected the first President of Korean-American Presbyterian Church Synod in Philadelphia.
In America he continued to found and pastor churches, some five churches in total in Chicago, New Jersey, Erie (PA), Philadelphia, and Denver, until his death in early Sunday morning on April 30, 2000 at age ninety four in Philadelphia.
Till his death, Rev. In Jae Lee remained a scholar who loved studying the Bible and a preacher who loved to proclaim the Gospel. He was, as one of his imprisoned colleagues described, "gentle and meek" but was also a man of principles. The Shinto worship was to him a clear violation of God's Law and Christian conscience.
However, he did not think much of his courageous act of Shinto opposition, even though it almost cost his life.
He thought that as a Christian anyone could have done what he did, as he states in one of his sermons: “We could all courageously give up our life for Christ one day when the opportunity presents itself and as result obtain the glory of martyrdom. But the greater glory lies in dying with Christ everyday” (The Visitors from Heaven, 176).
A more detailed chronology
Authored:
The Streaming River of Life (a collected sermons), (Seoul: So Mang Sa), 1984.
The Secret of the Fullness of the Holy Spirit (a collection of sermons),(Seoul: Reformed Faith Association), 1994.
The Visitors from Heaven (a collection of sermons), (Pu-san: Jae Il Moon Wha Sa), 1988.
The Life of Rev. In Jae Lee and His Sermons, Rev. Shim Goon Shik, ed., (Seoul: Do Suh Publishing Co. Young Moon), 1996.
Family:
Shin Sang Yi (wife): Jung Hee (first daughter), Jung Bin (first son), Soo Oke (second daughter), Jung Shin (second son).
Moon Sang Moon (wife): Jung Yoon (third son), Jung Soo (fourth son).
이인재 목사 90세 생신 축하 예배 비디오
(필라델피아 노회 주관, 1996년)
(필라델피아 노회 주관, 1996년)
Against the Sun-god: A Biography of Rev. In Jae Lee, A Defender of Faith
태양신과 맞서 싸운 신앙의 투사 이인재 목사
(이인재 목사 전기서 내용 - 신문 기사 )
by Rev. Si-Young Park of Mill Yang Ma San Church
박시영 목사 저 (밀양 마산교회 담임목사)
Seoul: Do Suh Publishing Co. Young Moon, Sept. 17, 2006
The first in the series of biography project envisioned by the Society for the Study of Busan and Kyung
Nam Christian History, Korea
박시영목사 저서 "태양신과 맞서 싸운 신앙의 투사 이인재 목사"는 부산 경남
기독교역사연구회의 전기 총서 1권으로 2006년 9월에 영문사에서 출판되었다.
태양신과 맞서 싸운 신앙의 투사 이인재 목사
(이인재 목사 전기서 내용 - 신문 기사 )
by Rev. Si-Young Park of Mill Yang Ma San Church
박시영 목사 저 (밀양 마산교회 담임목사)
Seoul: Do Suh Publishing Co. Young Moon, Sept. 17, 2006
The first in the series of biography project envisioned by the Society for the Study of Busan and Kyung
Nam Christian History, Korea
박시영목사 저서 "태양신과 맞서 싸운 신앙의 투사 이인재 목사"는 부산 경남
기독교역사연구회의 전기 총서 1권으로 2006년 9월에 영문사에서 출판되었다.
cover
back
심군식 목사 저
(영문 출판사, 1996)
(영문 출판사, 1996)
Table of content1
Table of content2
문상문 사모
(Mrs. Sang Moon Lee)
(Mrs. Sang Moon Lee)
아들의 기념글(A son's Memory)
My father, Rev, In Jae Lee, immigrated to the United States on June 29, 1974 at age 68. At the farewell luncheon inSeoul he declared to his friends and colleagues that he planed to travel the world to preach the Gospel like the way
Apostle Paul did. Indeed, after arriving to Chicago, he traveled to Jersey City (NJ), Philadelphia, Erie (PA), Denver,
Boston, Greensboro (NC), San Jose, San Francisco, LA, Vancouver (Canada)—more than 10 cities and 8 states in
North America—and tirelessly preached the Gospel. He loved studying and preaching the Word; and he gave his
earnest and utmost effort to practice what he preached. His attraction and curiosity toward the Bible converted him
to Christianity at age 17 in 1923. His faithfulness to the Word enabled him to overcome the Japanese colonial
oppression, gave him the courage to oppose the Shinto worship during the World War II at age 32, and helped him to
endure the imprisonment as result for 5 years and 4 months. In his early thirties then and until his late years in his
early nineties he tried to live by Apostle Paul’s words: To die and to live with Christ everyday (Gal. 2:20; I Cor. 15: 31).
*(FN)
When he came to the United States in 1974 he and his family settled down in Chicago, where his brother, Rev. Myung Jae Lee's family resided, in an apartment newly built and managed by Chicago Housing Authority. In front of the apartment was a newly built Truman Community College where an ESL class was taught by Mr. Byung Chul Min, who later became a famous and wealthy English teacher and author in Korea. In class my father took up the biblical name, Jacob, and diligently undertook the study of English—mostly on grammar—the subject he had once studied some 30 years ago in the Pyung Yang police prison when the Bible was no longer allowed in the prison cell.
My father loved and liked to identify himself with Jacob for being an instrument of God's blessing to Pharoah despite his “few and hard years” he had lived, as Jacob confessed to Pharoah (Gen. 47:9-10). I am sure, my father would have liked to be considered a source of blessings, like Jacob, to many believers he had touched through his life-long ministry in Korean churches in both Korea and America.
When he was pastoring a church in Denver in 1988, after returning from a busy preaching engagement in San Francisco, he developed shingles on his left arm and hand due to rigor of travel. His palm was completely dotted with red irritated nerve endings that looked like sand particles but caused him enormous pain. The doctor said that some patients even amputate the limb in order to avoid pain. There is no cure; and the pain lasts for a lifetime. My father took 6 pills of extra strength Tylenold everyday for the rest of his life. My mother confided in me that the times when the flares of the shingles were at the pick were the most difficult times of her life since marriage. When I visited him, he was able to resume his daily routine. During a walk in one of the balmy Colorado winter afternoons, he shared with me a Bible verse, telling me that the thought of Christ's suffering on the cross was the only thing that got him through the period of his suffering: “… always carrying in the body the death of Jesus…” (II Cor. 4:10). It was the first time I ever heard him talk about Christ’s suffering as vicarious. Christ's suffering offered him a healing power to undergo his own suffering.
The next year, in May of 1989, he lost his second son, Chung Shin, to a severe depression in Chicago. Arriving at the airport from Boston, as he was met by his younger brother, Rev. Myung Jae Lee, and by a long time friend, Ms. In Soon Park (who had also campaigned with him against the Shinto worship during WWII) he gave out a loud moan of grief with such profusion of tears I had never seen. A few months later, in early 1990 in Boston where he resided, he again wailed out load for several days, I was told, at the passing of Mrs. Young Oak Pek, the wife of the long deceased dear friend of his, Mr. Jai Sun Cha, with whom my father served his home town church together in Mil Yang in the 1930’s. (Mr. Cha served as a pastor there when he was a seminarian).**(FN)
Thus, my father had his share of suffering both in his midlife in Korea under the Japanese oppression as well as in his later years in America. Converted to Christianity at age 17 in 1923, he remained a Confucian throughout his life, upholding the ideal of a virtuous man (君子, 군자), cherishing friendship and loyalty, and maintaining the love of learning.
In hindsight, in 1960’s my father seemed to have been a strict authoritarian. Influenced by American Fundamentalism, he at one point forbade us, the children, from even listening to the radio. Had we had a TV (not many could afford it at the time), I am sure, he would have forbidden it too. He was also preoccupied with doctrinal issues at the Synod meetings. I remember him vigorously debating with his long time friend, Rev. Young Hee Paik, regarding whether or not the saved soul could sin, the debate which ultimately cost the friendship, which however was restored later after some decades. (He was invited by Rev. Paik to preach at his church, Pusan Seobu Church. Hear the sermon delivered on Sept. 28, 1985.)
In his later years my father's theological focus seems to have changed. Rather than discussing the doctrinal issues, he devoted himself to learning and teaching about living with the fullness of the Holy Spirit and about becoming like Christ in one’s character formation and life. For example, he liked to share with me and my mother at lunch what he had meditated on in the morning earlier that day. I remember him talking about the Gospel of John for several weeks and quietly repeating to himself and to us his favorite verse: “... I am in my Father, and you in me, and I in you” (John 14:20). One day he confided in me what he had shared with a young pastor he happened to encounter: That the secret to being a good pastor is to know this: “Christ did not please himself…” (Rom. 15:3). Pastoring, for him, meant being a servant of others. Another favorite verse he liked to meditate on was II. Cor. 3: 18 (which he one time asked me, a seminarian, to translate directly from the Greek text): “And all of us, with unveiled faces, seeing the glory of the Lord as though reflected in a mirror, are being transformed into the same image from one degree of glory to another; for this comes from the Lord, the Spirit.” He earnestly tried, as he preached, to be transformed into Christ's likeness.
My father did not talk much about his 5 year and 4 month long imprisonment he suffered as result of opposing Shinto worship during the WW II. To our amazement, he did not consider his courage to stand up to the Japanese oppression to be of any extraordinary or heroic feat. For in one of his sermons he states: “We could all courageously give up our life for Christ one day when the opportunity presents itself and as result obtain the glory of martyrdom. But the greater glory lies in dying with Christ everyday” (The Heavenly Visitors, 176). He thought that his decision to sacrifice his life to keep God’s honor and His Commandments (and thus not bow to the Shinto shrine) was something that any Christians would and could do without much qualm or hesitation (although he knew this was not true at all in reality, as history bears out). Thus, he did not think to boast about his remarkable feat of faith when he opposed Shinto worship and actively campaigned against the regiment. Moreover, his humility forbade him to talk about what he did so courageously and decisively. See his biography.
For a long time—probably from the time of his imprisonment—he only had a slim peripheral vision on his right eye, the condition he came to know only later in 1980’s. (For unknown reason the right retina in the center had been irreparably damaged for a long time.) On September 11, 1997 he got up from his bed in the morning, called his wife to his bedside, and quietly said: “I have become like Isaac.” At age 91 he had completely lost his sight, as his left eye, the only eye with vision until then, had suffered a mini-stroke. The small veins behind the retina had burst, clouding the inner eyeball. The ophthalmologist pronounced that had become legally blind in both eyes. As result, he could no longer read the Bible and sermons (of other pastors) as he used to, which he enjoyed doing. He had to stop his daily walk, too, and had suddenly become confined to his bed. He felt helpless and distraught. The wait which lasted over three years had begun.
In her autobiography, If I Die, Ms. Yi Sook Ahn, who had also been imprisoned with him in Pyung Yang police cells for opposing the Shinto worship, referred to my father as “meek as a lamb.” And just as his self-chosen name suggests (In Jae, 仁宰, 어질인 재상재), my father was a meek and gentle person who readily sympathized with the unfortunate on one hand while not hesitating to show his righteousness indignation toward injustice on the other. The Shinto worship was one of the most unjust and deplorable event which provoke his righteous indignation as a Christian.
As much as the Shinto worship was a violation of God’s Commandments, it also went against the Confucius sense of virtue (his first name, In 仁, is one of the key Confucius words meaning goodness, man-to-man-ness, benevolence, love, virtue, or human-heartedness). He could not tolerate God's name being defamed, as many Christians succumbed to the pressures and participated in the Shinto worship. By a simple act of personal decision, he thought (he told me), God’s name and honor be restored by refusing to bow to the Shinto shrine. So he opposed the Shinto worship and actively campaigned against the Japanese edict, which forced all Koreans to observe the Shinto worship rituals at public institutions and meetings during the WWII in Korea.
On April 30, 2000, in the early morning on the first Sunday after Easter, at 1:50 AM, as the cherry blossoms fell in droves at the gentle breeze of spring, my father took his last quiet breath and committed himself to God in the presence of his watchful wife.
He thus remained gentle and meek both in his life and in his death: "Blessed are the meek..."
Chungsoo J. Lee (이정수 李 廷 秀)
Also see Chungsoo Lee's June 2008 interview with Kingdom Resources for Christ Magazine on the legacy of Rev. Lee
When he came to the United States in 1974 he and his family settled down in Chicago, where his brother, Rev. Myung Jae Lee's family resided, in an apartment newly built and managed by Chicago Housing Authority. In front of the apartment was a newly built Truman Community College where an ESL class was taught by Mr. Byung Chul Min, who later became a famous and wealthy English teacher and author in Korea. In class my father took up the biblical name, Jacob, and diligently undertook the study of English—mostly on grammar—the subject he had once studied some 30 years ago in the Pyung Yang police prison when the Bible was no longer allowed in the prison cell.
My father loved and liked to identify himself with Jacob for being an instrument of God's blessing to Pharoah despite his “few and hard years” he had lived, as Jacob confessed to Pharoah (Gen. 47:9-10). I am sure, my father would have liked to be considered a source of blessings, like Jacob, to many believers he had touched through his life-long ministry in Korean churches in both Korea and America.
When he was pastoring a church in Denver in 1988, after returning from a busy preaching engagement in San Francisco, he developed shingles on his left arm and hand due to rigor of travel. His palm was completely dotted with red irritated nerve endings that looked like sand particles but caused him enormous pain. The doctor said that some patients even amputate the limb in order to avoid pain. There is no cure; and the pain lasts for a lifetime. My father took 6 pills of extra strength Tylenold everyday for the rest of his life. My mother confided in me that the times when the flares of the shingles were at the pick were the most difficult times of her life since marriage. When I visited him, he was able to resume his daily routine. During a walk in one of the balmy Colorado winter afternoons, he shared with me a Bible verse, telling me that the thought of Christ's suffering on the cross was the only thing that got him through the period of his suffering: “… always carrying in the body the death of Jesus…” (II Cor. 4:10). It was the first time I ever heard him talk about Christ’s suffering as vicarious. Christ's suffering offered him a healing power to undergo his own suffering.
The next year, in May of 1989, he lost his second son, Chung Shin, to a severe depression in Chicago. Arriving at the airport from Boston, as he was met by his younger brother, Rev. Myung Jae Lee, and by a long time friend, Ms. In Soon Park (who had also campaigned with him against the Shinto worship during WWII) he gave out a loud moan of grief with such profusion of tears I had never seen. A few months later, in early 1990 in Boston where he resided, he again wailed out load for several days, I was told, at the passing of Mrs. Young Oak Pek, the wife of the long deceased dear friend of his, Mr. Jai Sun Cha, with whom my father served his home town church together in Mil Yang in the 1930’s. (Mr. Cha served as a pastor there when he was a seminarian).**(FN)
Thus, my father had his share of suffering both in his midlife in Korea under the Japanese oppression as well as in his later years in America. Converted to Christianity at age 17 in 1923, he remained a Confucian throughout his life, upholding the ideal of a virtuous man (君子, 군자), cherishing friendship and loyalty, and maintaining the love of learning.
In hindsight, in 1960’s my father seemed to have been a strict authoritarian. Influenced by American Fundamentalism, he at one point forbade us, the children, from even listening to the radio. Had we had a TV (not many could afford it at the time), I am sure, he would have forbidden it too. He was also preoccupied with doctrinal issues at the Synod meetings. I remember him vigorously debating with his long time friend, Rev. Young Hee Paik, regarding whether or not the saved soul could sin, the debate which ultimately cost the friendship, which however was restored later after some decades. (He was invited by Rev. Paik to preach at his church, Pusan Seobu Church. Hear the sermon delivered on Sept. 28, 1985.)
In his later years my father's theological focus seems to have changed. Rather than discussing the doctrinal issues, he devoted himself to learning and teaching about living with the fullness of the Holy Spirit and about becoming like Christ in one’s character formation and life. For example, he liked to share with me and my mother at lunch what he had meditated on in the morning earlier that day. I remember him talking about the Gospel of John for several weeks and quietly repeating to himself and to us his favorite verse: “... I am in my Father, and you in me, and I in you” (John 14:20). One day he confided in me what he had shared with a young pastor he happened to encounter: That the secret to being a good pastor is to know this: “Christ did not please himself…” (Rom. 15:3). Pastoring, for him, meant being a servant of others. Another favorite verse he liked to meditate on was II. Cor. 3: 18 (which he one time asked me, a seminarian, to translate directly from the Greek text): “And all of us, with unveiled faces, seeing the glory of the Lord as though reflected in a mirror, are being transformed into the same image from one degree of glory to another; for this comes from the Lord, the Spirit.” He earnestly tried, as he preached, to be transformed into Christ's likeness.
My father did not talk much about his 5 year and 4 month long imprisonment he suffered as result of opposing Shinto worship during the WW II. To our amazement, he did not consider his courage to stand up to the Japanese oppression to be of any extraordinary or heroic feat. For in one of his sermons he states: “We could all courageously give up our life for Christ one day when the opportunity presents itself and as result obtain the glory of martyrdom. But the greater glory lies in dying with Christ everyday” (The Heavenly Visitors, 176). He thought that his decision to sacrifice his life to keep God’s honor and His Commandments (and thus not bow to the Shinto shrine) was something that any Christians would and could do without much qualm or hesitation (although he knew this was not true at all in reality, as history bears out). Thus, he did not think to boast about his remarkable feat of faith when he opposed Shinto worship and actively campaigned against the regiment. Moreover, his humility forbade him to talk about what he did so courageously and decisively. See his biography.
For a long time—probably from the time of his imprisonment—he only had a slim peripheral vision on his right eye, the condition he came to know only later in 1980’s. (For unknown reason the right retina in the center had been irreparably damaged for a long time.) On September 11, 1997 he got up from his bed in the morning, called his wife to his bedside, and quietly said: “I have become like Isaac.” At age 91 he had completely lost his sight, as his left eye, the only eye with vision until then, had suffered a mini-stroke. The small veins behind the retina had burst, clouding the inner eyeball. The ophthalmologist pronounced that had become legally blind in both eyes. As result, he could no longer read the Bible and sermons (of other pastors) as he used to, which he enjoyed doing. He had to stop his daily walk, too, and had suddenly become confined to his bed. He felt helpless and distraught. The wait which lasted over three years had begun.
In her autobiography, If I Die, Ms. Yi Sook Ahn, who had also been imprisoned with him in Pyung Yang police cells for opposing the Shinto worship, referred to my father as “meek as a lamb.” And just as his self-chosen name suggests (In Jae, 仁宰, 어질인 재상재), my father was a meek and gentle person who readily sympathized with the unfortunate on one hand while not hesitating to show his righteousness indignation toward injustice on the other. The Shinto worship was one of the most unjust and deplorable event which provoke his righteous indignation as a Christian.
As much as the Shinto worship was a violation of God’s Commandments, it also went against the Confucius sense of virtue (his first name, In 仁, is one of the key Confucius words meaning goodness, man-to-man-ness, benevolence, love, virtue, or human-heartedness). He could not tolerate God's name being defamed, as many Christians succumbed to the pressures and participated in the Shinto worship. By a simple act of personal decision, he thought (he told me), God’s name and honor be restored by refusing to bow to the Shinto shrine. So he opposed the Shinto worship and actively campaigned against the Japanese edict, which forced all Koreans to observe the Shinto worship rituals at public institutions and meetings during the WWII in Korea.
On April 30, 2000, in the early morning on the first Sunday after Easter, at 1:50 AM, as the cherry blossoms fell in droves at the gentle breeze of spring, my father took his last quiet breath and committed himself to God in the presence of his watchful wife.
He thus remained gentle and meek both in his life and in his death: "Blessed are the meek..."
Chungsoo J. Lee (이정수 李 廷 秀)
Also see Chungsoo Lee's June 2008 interview with Kingdom Resources for Christ Magazine on the legacy of Rev. Lee
손녀의 기념글(A Granddaughter's memory)
A True HeroIt was a sweltering day in New York five years ago. I was in the basement, escaping the obnoxious heat of the
afternoon. Standing in front of a brown bookshelf, I was looking through a large selection of books that had
never sparked my interest before. I randomly selected a book and began to flip through it, unable to read the
tiny Korean text. At the last page, I came to a stop. There, in the book, was a blurry black and white picture of
my grandfather, In Jae Lee. It didn’t take me long to figure out that the book I was holding was his biography.
Shortly after my discovery, I found out that my grandfather had been a hero. A hero is someone who is
brave, even if it means risking their lives. A hero is someone who is gentle and humble and doesn’t accept
recognition. A hero is someone who uses their strengths and talents to change the lives of other people.
These characteristics are true of my grandfather. His story has inspired many people and has earned him my
greatest respect. Never will there be another person as wonderful as my grandfather.
One of the main things my grandfather is respected for is his bravery. In 1940, the Japanese in Korea imprisoned him for five and a half years. He was treated harshly with barely any food or water, and bravely withstood torture. He had to endure freezing cold nights on a hard prison floor with nothing but a threadbare blanket. All he had to fill his stomach was a bowl of frozen water and a cold ball of rice barely big enough to fit in the fist of a child. He was supposed to be executed on August 18,1945. My grandfather was persecuted in this way because he refused to worship Japan’s god. Fortunately for my grandfather, Japan surrendered to America three days before my grandfather was to be executed. “Why didn’t he just run away?” I asked my dad one day. My Father answered, ”most of his friends went to hide in the mountains, but your grandfather wanted to prove the Japanese wrong. He wanted to go to trial and preach the gospel. He wasn’t afraid. ” Another example of my grandfather’s bravery was when he ran inside of his house which had caught on fire to rescue his sister in-law. Burning and Scarring himself, my grandfather put his life on the line for another person. In Jae Lee will always be remembered for his incredible courage.
In addition to being courageous, my grandfather was humble. After coming out of prison, he became an instant hero in Korea. However, he didn’t want recognition. Most of the other people who were captives of the Japanese, accepted roles of becoming pastors in large, well-known churches. My grandfather was also offered the important position, but he declined. Instead, he began preaching and started small churches in the county sides. Once he had established a church, he moved on to start others. He was a hard worker who devoted his time and strength to his ministry and yet he was always modest and never bragged about his many accomplishments. My Grandfather used to always say, “Be faithful, meek, gentle and humble. These are the most important virtues.”
Every single human being has an affect on another, but not everyone affects others in the same way. My grandfather brightened up the lives of hundreds of people. His sermons were always positive and the people who listened to them were always filled with joy. His heart was a fountain of kindness that never ran dry. One example of his positive affect on people was when he changed my maternal uncle’s life. When my uncle was young, his father had lost his business. For the next year my uncle and his family barely managed to get by. He was depressed and his future looked bleak. My uncle even contemplated suicide. One evening their attitudes changed forever, when they heard my grandfather’s sermon. From that time on, My uncle and his family began to laugh and smile. In Jae Lee committed himself to helping other people.
On April 29,2000 my grandfather passed away. Although I am sad about the lack of his presence here on earth, I feel the need to rejoice. My grandfather faithfully served our God all throughout his life. He lived out a fulfilling life, dedicating his entire being to spreading the good news and bringing peace and goodness to everyone whose heart he had touched. And now, finally in the glorious splendor of Heaven, he is face to face with his master accepting his well- earned reward. I know that I will not be seeing him for many years to come. Still, he is a hero to me and I will never forget what a difference he has made in this world. His courage, modesty, and kindness will always be remembered. My grandfather will always be my role model, my inspiration, and my hero.
A granddaughter's memory
June Kyu-ha Lee
Granddaughter at age 10
California
May 2000
One of the main things my grandfather is respected for is his bravery. In 1940, the Japanese in Korea imprisoned him for five and a half years. He was treated harshly with barely any food or water, and bravely withstood torture. He had to endure freezing cold nights on a hard prison floor with nothing but a threadbare blanket. All he had to fill his stomach was a bowl of frozen water and a cold ball of rice barely big enough to fit in the fist of a child. He was supposed to be executed on August 18,1945. My grandfather was persecuted in this way because he refused to worship Japan’s god. Fortunately for my grandfather, Japan surrendered to America three days before my grandfather was to be executed. “Why didn’t he just run away?” I asked my dad one day. My Father answered, ”most of his friends went to hide in the mountains, but your grandfather wanted to prove the Japanese wrong. He wanted to go to trial and preach the gospel. He wasn’t afraid. ” Another example of my grandfather’s bravery was when he ran inside of his house which had caught on fire to rescue his sister in-law. Burning and Scarring himself, my grandfather put his life on the line for another person. In Jae Lee will always be remembered for his incredible courage.
In addition to being courageous, my grandfather was humble. After coming out of prison, he became an instant hero in Korea. However, he didn’t want recognition. Most of the other people who were captives of the Japanese, accepted roles of becoming pastors in large, well-known churches. My grandfather was also offered the important position, but he declined. Instead, he began preaching and started small churches in the county sides. Once he had established a church, he moved on to start others. He was a hard worker who devoted his time and strength to his ministry and yet he was always modest and never bragged about his many accomplishments. My Grandfather used to always say, “Be faithful, meek, gentle and humble. These are the most important virtues.”
Every single human being has an affect on another, but not everyone affects others in the same way. My grandfather brightened up the lives of hundreds of people. His sermons were always positive and the people who listened to them were always filled with joy. His heart was a fountain of kindness that never ran dry. One example of his positive affect on people was when he changed my maternal uncle’s life. When my uncle was young, his father had lost his business. For the next year my uncle and his family barely managed to get by. He was depressed and his future looked bleak. My uncle even contemplated suicide. One evening their attitudes changed forever, when they heard my grandfather’s sermon. From that time on, My uncle and his family began to laugh and smile. In Jae Lee committed himself to helping other people.
On April 29,2000 my grandfather passed away. Although I am sad about the lack of his presence here on earth, I feel the need to rejoice. My grandfather faithfully served our God all throughout his life. He lived out a fulfilling life, dedicating his entire being to spreading the good news and bringing peace and goodness to everyone whose heart he had touched. And now, finally in the glorious splendor of Heaven, he is face to face with his master accepting his well- earned reward. I know that I will not be seeing him for many years to come. Still, he is a hero to me and I will never forget what a difference he has made in this world. His courage, modesty, and kindness will always be remembered. My grandfather will always be my role model, my inspiration, and my hero.
A granddaughter's memory
June Kyu-ha Lee
Granddaughter at age 10
California
May 2000
Brief Early Korean Church History
The Catholic Beginning
Around 1770, a Korean envoy to China, Chung Tu-won (鄭 斗 源), brought back to Korea Matteo Ricci’s Tianzhu [The True Doctrine of the Lord of Heaven].
In 1783, the Shilhak scholars sent Yi Seung-hun (李 承 薰) to visit the Catholic missionaries in China to learn about the Western religion.
Yi Seung-hun (李 承 薰) was baptized by Chinese priest and in 1784 brought back books and articles on Christian doctrine, which were distributed to Shilhak scholars.
These Catholic Shilhak scholars abandoned all “pagan” rites, and preached Catholicism openly, converting people and baptizing them.
By 1795 there were 4,000 Catholics in Korea. By 1801 about 10,000.
King Chongjo died in 1799 and the persecution of the Catholics began. In 1801 there were about 300 Catholic martyrs and more than 1,000 arrests. Other great persecutions followed: Ulhae persecution of 1815; and Chonghae persecution of 1827.
In 1831, Chinese priest, Father Liu Fangchi was sent to Korea. In the next five year, several French priests joined Liu’s ministry. During this time, Kim Tae-gon and Ch’oe Yang-op became the first two Korean priests.
In Kihae persecution of 1839 over 200 Catholic Christians died, including a French bishop, two French priests, and numerous church leaders.
King Ch’oljong began his rule in 1849 and tolerated Catholicism.
In 1857, the Bishop in Beijing reported to the Vatican that there were 15,206 Catholics in Korea. King Ch’oljong died in 1863; and Taewon’gun began his rule. Another wave of persecution began.
In 1866 the French Bishop was executed along with more than 8,000 martyrs. About half of the Catholic population was martyred.
In 1873 King Kojong began his rule; and the Korean Catholic churches enjoyed relative freedom.
In 1888, the printed Bible, prayer books and missals were transferred from Nagasaki, Japan, to Seoul. 4 women joined the sisters of the Communaute Saint Paul de Chartres, becoming the first Korean nuns. In 1900 ten Korean priests were ordained.
By 1910, there were 69 churches, 71 priests including 15 indigenous clergy, 41 seminarians, 59 sisters and more than 73,000 Catholic believers.
The Protestant Beginning
In June of 1883, Nagasaka, a Japanese Christian, landed in Pusan, Korea, as an agent for the National Bible Society of Scotland in Tokyo. He distributed bibles written in Chinese and Japanese, as well as portions of the Gospel and other religious tracts written in Korean.
In 1884, the Presbyterian Church appointed Dr. Horace N. Allen as the first missionary to Korea. In the same year, the Methodist Episcopal Church sent Dr. and Mrs. W.B. Scranton; and Rev. and Mrs. Henry Appenzeller as the first missionaries to Korea.
Dr. Allen arrived in Seoul in 1884 and gained an immediate trust by curing the Prince Min, who was brutally slashed during Kapshin Chongbyon (Coup d’Etat of 1884). In April 1885, Dr. Allen opened the first general hospital in Korea, Kwanghyewon.
From 1884 to 1896, many more missionaries arrived, sent by different churches in America and other countries including Prebsyterian church, Methodist Epistopal church, Canadian Baptists church, Church of England, Canadian Presbyterian church.
In 1886, Mr. Appenzeller, the Methodist missionary, founded the first boy school, the Paejae Haktang. The Presbyterian missionaries followed suit, establishing many schools. The Severance Union Medical College was established in Seoul in 1904. By 1910, missionaries had founded about 800 schools of various grades, educating over 41,000 students.
In 1887, Rev. John Ross and , a missionary to Manchuria (Scotland Presbyterian Church), and Yi Ung-chan, an educated merchant of herbal medicines, produced the first Korean translation of the New Testament. In 1907 and in 1909-1910, there were two Great Revivals in Korea. One in 1909-10 was called the “Million Movement.”
In 1910, Japan annexed Korea.
In 1911, 124 Koreans were arrested for the outlandish claim by Japanese that they were plotting to assassinate the Japanese Governor-General in Korea. Of the 124, 98 were Christians.
On September 1, 1912, the first Synod of Korean Presbyterian Church was held in Pyung Yang with Horace G. Underwood as the president and Rev. Gil Sun Joo (吉 善 宙)as the vice president.
In March 1, 1919, there arose the Independence Movement in Korea. 15 of 33 signers of the Declaration of Independence were Christians. Over 22% of the total (2,087 of 9,458) who were arrested were Christians, while Christians consisted of only 1.3% of the total population (16 million) at the time. 47 churches were burned down and hundreds of Christians perished in the demonstration.
In 1935, Japanese government ordered all educational establishments to participate in Shinto shrine ceremonies; and Shinto shrines were instituted in every town.
Shintoism consists of worshiping the Japanese emperor as the divine descendant of Amaterasu, the sun- goddess. Koreans were required to bow before the Shinto shrine. Many Koreans, including Joo Gee Chul (朱 基 撤), Han Sang Dong (韓 相 東), Joo Nam Sun (朱 南 善), Lee Gee Sun (李 基 宣), Cho Soo Ok (趙 壽 玉), Ahn Yi Sook, and Lee In Jae (李 仁 宰), refused to participate in the Shinto worship, citing the fist three Commandments. (Prison release photo)
In 1937, Japan declared a total war against China; and the “Japanization” of Korea began. The use of Japanese language was strictly enforced while prohibiting the use of Korean language. All Korean last names were changed to Japanese names. By 1940, about 80% of Koreans changed their family names into Japanese names.
In 1935, after strong protests, the Methodists and the Presbyterians decided to involuntarily comply with the Japanese government order to participate in the Shinto worship. Few Christians resisted and campaigned hard to oppose the order, risking imprisonment and death.
In 1941, the Japanese and Korean Methodist churches became united; and the teaching of Shinto and military instruction were required in the seminaries.
In 1942, a Methodist church in Seoul was refurbished as a Shinto shrine.
In 1940, nearly 90% of missionaries had to leave Korea. By 1942, all missionaries were expelled.
In 1942-43, 3,000 Christians leaders were imprisoned for professing faith that was considered anti-Japanese; and as many as fifty of them suffered martyrdom, primarily through mistreatment in prisons.
On July 29, 1945, all the Protestant churches were given an order to eliminate denominational distinctions and to create the united Korean Japanese Christian Church.
On August 15, 1945 Japanese surrendered to the United States.
On August 18, 1945 the imprisoned Christians were scheduled to be executed—out of fear that they may aide the allies in an attack on Korea. Instead, they were released on August 17, 1945 amid celebration of Korean independence. (the photo after release from prison).
In 1950, the Communist government of North Korea massacred Christians in masses.
During the Korean War (June 25, 1950-1953) tens of thousands of Christians perished at the hands of the Communists. (Photo of Easter Sunday service in Seoul after the war)
Sources: Andrew E. Kim (http://www.kimsoft.com/1997/xhist.htm)
Chungsoo J. Lee 이정수 (막내아들)
c/o EEO 21, LLC 148 E. Street Rd., Suite 321
Feasterville, PA 19053 (near Philadelphia)
215-939-5831(cell)
215-947-0243 (office)
215-947-0343 (fax)
cslee@eeo21.com
Chungsoo is the youngest son of Rev. Lee.
c/o EEO 21, LLC 148 E. Street Rd., Suite 321
Feasterville, PA 19053 (near Philadelphia)
215-939-5831(cell)
215-947-0243 (office)
215-947-0343 (fax)
cslee@eeo21.com
Chungsoo is the youngest son of Rev. Lee.
At Rev. Lee's grave site, White Marsh Memorial Park, Abington, Pennsylvania
펜실베니아, 아빙톤에 위치한 이인재목사 묘지에서 막내아들 이정수, 2002
이인재 목사 사진
Related Links(관계된 홈페이지들)
백영희 목사 신앙 연구원 관리 이인재 목사 설교 원고 전시
http://pkists.net/
애양원과 손양원 목사
(http://www.aeyangwon.org/) Website on Rev. Son Yang- Won who was imprisoned for Christ during the Japanese occupation, who unselfishly ministered in the lepers colony (Aeyangwon), and who lost two of his sons to the Communists for believing in Christ during the Yaesu Revolt in 1948's. In an unimaginable act of Christian love he adopted as his own son the assassin who killed his two sons. Rev. In Jae Lee, a close fried of Rev. Son, presided the funeral (Rev. Lee was the invited speaker for the revival services held at the time of tragedy). On September 13, 1950 Rev. Son was arrested by the retreating Communists for believing in Christ and was killed a few days later on September 28 along with 8 other fellow Christians during prisoner transportation. Rev. Son Yang-won Memorial Museum is located in the Rev. Son Memorial Park along with his and his two son's and wife's tombs and the church he served (Aeyangwon Sungsan Church) in Chonnam, Yeosu City, Yool-chon Myun, Shin-poong Ree, #1.
손양원기념사업회 http://www.sonyangwon.com/main.phpRev. Son Yang-Won Memorial Museum and Association. The Museum is to be located in Kyungnam, Ham-an Goon, Chil-won Myun, Goo-sung Ree, 685.
고신역사 기념관 (Kosin Korean Church History Museum)
http://www.kts.ac.kr/khistory/index.php
부산 경남 기독교 역사 연구회 (Society for the Study of Busan and Kyung Nam Church History, Korea)
http://bkchurch.kr/
선지자 (일제 신사참배와 6.25 환란을 이긴 성도들의 종합 홈페이지) Seonjija, a comprehensive website for Korean Christians during WW II and Korean War)
http://seonjija.net/seon/
삼일독립 애국지사 엄주신 (Um Joo Shin, A Leader during 3.1 Independence Movement, 1919)
http://www.umjooshin.pe.kr/
밀양 마산 교회 역사관 (Church History Hall housed by Mil Yang Ma San Church, Rev. Lee's mother church)
http://jfirst2.cafe24.com/memory.php
The SaRang Korean Missions Center: Bruce Hunt digital archive at Westminster Seminary Library
한부선 선교사 전자 자료실-웨스트빈스터 신학교 도서실 관활.
http://pkists.net/
애양원과 손양원 목사
(http://www.aeyangwon.org/) Website on Rev. Son Yang- Won who was imprisoned for Christ during the Japanese occupation, who unselfishly ministered in the lepers colony (Aeyangwon), and who lost two of his sons to the Communists for believing in Christ during the Yaesu Revolt in 1948's. In an unimaginable act of Christian love he adopted as his own son the assassin who killed his two sons. Rev. In Jae Lee, a close fried of Rev. Son, presided the funeral (Rev. Lee was the invited speaker for the revival services held at the time of tragedy). On September 13, 1950 Rev. Son was arrested by the retreating Communists for believing in Christ and was killed a few days later on September 28 along with 8 other fellow Christians during prisoner transportation. Rev. Son Yang-won Memorial Museum is located in the Rev. Son Memorial Park along with his and his two son's and wife's tombs and the church he served (Aeyangwon Sungsan Church) in Chonnam, Yeosu City, Yool-chon Myun, Shin-poong Ree, #1.
손양원기념사업회 http://www.sonyangwon.com/main.phpRev. Son Yang-Won Memorial Museum and Association. The Museum is to be located in Kyungnam, Ham-an Goon, Chil-won Myun, Goo-sung Ree, 685.
고신역사 기념관 (Kosin Korean Church History Museum)
http://www.kts.ac.kr/khistory/index.php
부산 경남 기독교 역사 연구회 (Society for the Study of Busan and Kyung Nam Church History, Korea)
http://bkchurch.kr/
선지자 (일제 신사참배와 6.25 환란을 이긴 성도들의 종합 홈페이지) Seonjija, a comprehensive website for Korean Christians during WW II and Korean War)
http://seonjija.net/seon/
삼일독립 애국지사 엄주신 (Um Joo Shin, A Leader during 3.1 Independence Movement, 1919)
http://www.umjooshin.pe.kr/
밀양 마산 교회 역사관 (Church History Hall housed by Mil Yang Ma San Church, Rev. Lee's mother church)
http://jfirst2.cafe24.com/memory.php
The SaRang Korean Missions Center: Bruce Hunt digital archive at Westminster Seminary Library
한부선 선교사 전자 자료실-웨스트빈스터 신학교 도서실 관활.