intimidation and control because it will transfer substantial authority from our General Assembly to each local congregation. This is a matter for your careful monitoring and appropriate action.

Mr. Chairman, I shall now attempt to analyze some of the most important causes of the persecution of our church. It is my strong conviction that it would be a grave error to view the constant intimidation and harassment of our church as simply a matter of religious persecution affecting the PCT's freedom of religion. This would be too narrow an approach. A more useful line is to recognize the breadth of the concern for the rights to freedom of opinion and expression found in articles 18 and 19 of the Universal Declaration of Human Rights, which also provides for the right to selfdetermination.

Judged according to the broader second definition there can be no residual doubt that the KMT regime flouts international standards for the observance of religious liberty and is among the worst perpetuators of religious persecution in our world. In attempting to understand the persecution of our church by the KMT it is most important to underline the PCT's theological understanding of its life and witness in the Taiwanese society and in the world community.

First and foremost, the church professes the Lordship of Jesus Christ which supersedes the authority of any State's policy or of any regime. This is very important. Simultaneous with this profession of faith is its conviction that, in choosing Jesus Christ as its Lord, it must be a church of the people and for the people.

Put simply, the PCT, in its life and witness, has consciously chosen to be bound up in the struggle and the aspirations of the Taiwanese people. This clear theological conviction of the church has appropriately earned itself the name of a church living under the cross.

Second, the PCT is being prosecuted most severely in the past decade because it has sought to be the voice of the voiceless-it was the voice of the silenced people-as well as to be in the forefront of our country's struggle for self-determination. As the only large independent body with an islandwide network of congregations, the PCT courageously responded to the deep yearnings of its people to be heard and heeded by calling repeatedly for a new Taiwan which must not continue to be treated as pawns either by the KMT or by outside powers, and whose destiny is determined by its people and them alone, toward a free and just society.

A third equally important point in understanding the significance of the church's position as well as the ensuing opposition, attack and persecution, is the almost unbelievable collusion of the powers in their power politics which have prevailed over Taiwan and frustrated the hope and aspirations of its people after World War II just as much as during the earlier Portuguese, Dutch, and the Japanese colonial rule.

I would like to mention this in front of those who understand and sympathize with us. The first major collusion took place in the 1950's and 1960's between the pretensions of the KMT regime as the only "legitimate" Government of China which would eventually "recover" the mainland and the "containment" policy of Ameri

can administrations which, in its own self-interest, propped up the KMT regime with massive military and economic assistance.

Whatever the justifications for the U.S. policy may be, the end product of Taiwan is a country ruled by ironhand with the longest martial law regime of 33 years and a police state with its people the silent majority.

The second more complicated but also more serious collusion emerged in the 1970's involving the United States and the People's Republic of China, after the KMT lost its international legitimacy and credibility. During this period the United States has been seen to be eagerly playing the "China card" in its competition with the Soviet Union and China, in turn, played its own "Taiwan card" in order to bargain with the United States.

In the so-called Shanghai Communique II of August 17 this year, Taiwan is referred to as a province as if there were no people there and as if its people were but serfs attached to the land, who have no say whatsoever on the matter. Even in the Chinese nine-point proposal for reunification with Taiwan, the main addressee is the KMT. The people are completely bypassed and ignored, and the terms affecting the Taiwanese were made without consultation with the majority of the 18 million Taiwanese.

Mr. Chairman, it is against this ignoble history of denial of the right to self-determination that the PCT has repeatedly had the audacity to break out of the enforced silence and speak out, not so much for its own interest as for that of the people in Taiwan as a whole. Against a background of colonialism, betrayal, and power collusion, this audacity is at the same time an urgent appeal to the international community to take all appropriate bold measures to enable our people to be heard and to exercise their fundamental right to self-determination.

The plight of our church deserves to receive continued concern and attention of the world at large, but the best contribution that the world can make is to encourage and promote the implementation of its aspirations made on behalf of the 18 million people living in Taiwan today. And they alone have the right to determine their own future, the future of Taiwan, their homeland.

Thank you, Mr. Chairman.

Mr. BONKER. Thank you, Dr. Coe, for a most eloquent statement. Pastor Moon.

STATEMENT OF TONG HWAN MOON, PASTOR, CAPITOL UNION PRESBYTERIAN CHURCH

Pastor MOON. Thank you very much, Mr. Chairman, for this opportunity to speak before this esteemed subcommittee on the subject of religious persecution in Korea.

My statement is rather long again, therefore, I am going to try to summarize it orally, which is quite difficult for me because English is my third language, but I shall try.

Before I go into the detailed explanation, I would like to make a few remarks about myself.

I am a Presbyterian minister, and my father is also a Presbyterian minister. I preached and taught in Korea over 20 years and was associated with many human rights organizations such as Korea

Christian Action Organization, the Human Rights Committee of the Presbyterian Church, the Human Rights Committee of KNCC, and the Korean Chapter of Amnesty International which is mentioned on page 2 of my prepared statement.

During my seminary service I was dean of students, therefore, I was closely associated and worked with young people and I have come to know their activities quite well. As a result, I was expelled from the seminary in 1975. Since then I was more closely associated with the organization mentioned on page 2.

Finally, I was labeled a Communist simply because I was working for the oppressed people whose human rights are deprived. Presently my brother is in prison for the same reason and out of this background, I am going to make my personal testimony.

First of all, I would like to make a few preliminary remarks. My comments will be limited to South Korea. This doesn't mean that there aren't any human rights violations in North Korea.

Second, the oppression and persecution of Christian Church's activities are not applied to all Christians in Korea, but only to those who are speaking out for justice. The majority of the Korean churches are docile and go along with the Government policy and they are even supported by the Government. Therefore, they often say we are supporting the church, not persecuting it, and this has to be kept in our minds.

Third, the pattern of persecution is similar to what it was at the time of Park Chung's rule, only it has gotten much worse now.

Finally, the examples I mention in the report are somewhat limited to the Protestant Church. This doesn't mean that the Catholic Church is not persecuted; they are equally persecuted.

The patterns of the persecution may be grouped into three categories. First, the oppression of the religious gatherings, worship services, and prayer meetings. The second, the church's young people's retreats are frequently harassed. Third, closing down of the worship service and prayer meetings.

How do they persecute these churches? First, they have very tight surveillance of these worship services and prayer meetings by placing secret agents to take notes and taping the sermons, all worship services, and taking pictures of those who are attending worship services.

By doing this they can give pressure to the preachers and find excuses to prosecute them. At the same time, this will discourage many of the less courageous preachers to speak out and induce many Christians to shy away from attending these services.

Second, they harass these worship services and prayer meetings, by storming into them, searching the members for some kind of proof or documents and rearresting them and often prosecuting them.

I have been arrested many times by these police and taken into the Korean CIA. Once I was examined for 1 week. Recently Rev. Kao-Yung-Kevn, who preached in Kwangju, on May 18 worship service was taken in and investigated for 10 days, which was really a torture in itself.

Then closing completely down: How do they do it? First, they house arrest key members so that they cannot come and conduct services and barricade the buildings where the meetings are to be

held so that no one can get in. This happened many times when ] was in Korea and is still happening.

Two outstanding examples which must be mentioned. One is Friday prayer meetings which was completely closed down since the time of Park Chung Hee's assassination and it was kept closed down more than 2 years.

Recently, because of the strong protests by the Korean church, they were finally permitted to meet once a week on Thursday. I could explain the reason why they changed from Friday to Thursday, which is again an interesting story, but I will not go into it now. There is still very tight surveillance even if they meet only once a week.

The second example was related to the Galilee Church. The church was founded in 1975 by the expelled Christian professors for the people who were victimized by the dictatorial Park regime. The church was also closed down in 1979 when Park Chung Hee was assassinated and was closed down more than 2 years.

This is an example of how they can close down even worship services as they will.

Second, harassment of the church's young people's retreats. They storm in and search the students and they arrest them and prosecute them at will and often torture is involved in this. Most of the time, there is no proof that they violated the law. Therefore, these storming and harassments often end in nothing. They couldn't even prosecute any of them, which means there was nothing to charge them with. Yet they do harass like this.

Worst of all, recently, they slandered, maliciously, the Korea Christian Action Organization. There are three types of church mission activities. One is evangelism through mass media; that is, radio broadcasting and magazines. There were two outstanding Christian magazines which were highly esteemed. They were the "Voice of the Grassroot People" by Ham Suk Hyum and "The Existence" by Ahn Byung Mov. Both of them were closed down. The Christian broadcasting station which has been enjoying the high respect of the Korean people is under severe curtailment by the government.

They are not able to broadcast news at all. At the same time, they cannot broadcast the commercials. Even their sermons and religious programs are tightly censored.

Finally, mission activities, UIM [Urban Industrial Meetings]. Recently, they charged UIM as being communistic. They fabricated all kinds of stories and spread them through radio and TV programs, newspapers, and particularly they have made a slide show for the military personnel who are the ones holding power now and who can manipulate Korean people at will under the name of communism.

Once labeled as communistic, they can do anything.

Such a malicious slandering of UIM and Korea Christian Action Organization is very dangerous to us now. There are four reasons why they charge these as communistic. First, they are communistic because they work with oppressed people. Should they work with rich oppressors? Most of the social mission activities are aimed at oppressed people.

Second, they charged them as communistic because they engaged in awareness education with oppressed people. Helping them to be aware of their human rights is a criminal action in Korea.

Third, they charge them as communistic because of their use of liberation theology which came from Latin America. In reality, we do not use liberation theology from Latin America as our theological foundation. We have our own theology called minjung theology. The reason why they charge liberation theology is that Latin American liberation theologians use Marxism as a tool of analyzing economic injustice. Minjung theology does not apply Marxism as its tool.

Finally, they charge World Council of Churches, as communistic. The reason is this: In the membership of the World Council of Churches, there are some of the Russian churches represented and they charge that the council is manipulated by the representatives from the Russian churches.

By charging liberation theology and World Council of Churches as communistic, they are turning the whole Christendom against themselves which is simply outrageous.

The question is why do they do this. This is my personal comment. They do this primarily to defend their own security. At the moment, they are extremely insecure and they defend themselves by attacking. This is good military strategy, as I know.

Second, they are out to destroy the church's social mission activities. So far, they are able to control all other human right activities but the church's activities. This is in a way the last stronghold to attack. The only way to attack the church's human right activity is using the name of communism, since Korea is divided and North Korea is there posing as a threat to South Korea. Therefore, they are using this as an excuse.

Make note of the time when they choose to attack the UIM. At the moment the Control Data is about to pull out from Korea and they accuse UIM for this, which is entirely wrong. UIM has nothing to do with the labor union activities in the Control Data. Besides, Control Data is pulling out from Korea not because of labor union activities, but because of their own financial reason which I cannot go into detail.

The second element of their choosing time now to attack UIM activites is the arson incidents, the burning of USIS building in Pusais. To many Koreans anti-American action is the same as proCommunist. Thus, the arson incident, which was anti-American in nature must reflect to most Koreans to be pro-Communist. Seizing this occasion, they decide to attack the church's social mission activities.

Recently, they passed a death sentence upon two persons, Moon Pu-shik and Kim Hyon-Chang. The former is a theological student of a very conservative seminary in Pusan, and the latter is a former student leader from Kwangju hiding in one of the Roman Catholic centers.

Now, by sentencing them to death, they are trying to see if their anti-Communist propaganda against the church action works. If nothing happens by executing these two people, they will conclude that their propaganda works. Then they will come out with an all out attack against the church's social action.