KOREA  PRESBYTERIAN   JOURNAL  OF  THEOLOGY  Vol. 52 No.

The German Church Hymn Ein feste

Burg by Martin Luther:
Its Reception in Germany and in Korea During
and Between the World Wars

PARK Sa-Ra,  Dr. Phil.

Doctor, Music Theory
Texas State University, USA

I. Introduction
II. Reception in Germany During and Between the World Wars
III. Reception in Korea During the World Wars
IV. Interpretation
V. Conclusion

Korea Presbyterian Journal of Theology  Vol. 52  No. 4 (2020. 11), 261-280

DOI: 10.15757/kpjt.2020.52.4.010
262  KOREA PRESBYTERIAN  JOURNAL OF THEOLOGY  Vol. 52 No. 4

Abstract

In contrast to the intent of Martin Luther, the church hymn Ein feste
Burg ist unser Gott [A Mighty Fortress is our God] was misused in the
19th century as a ‘national anthem’ [Nationalhymne] by the Germans
and as a ‘fight song’ [Kampflied] against Englishmen, Russians, and
Frenchmen during World War I. At that time, Ein feste Burg was sung
not only in Germany, but also in other countries, used in a political
context. At the beginning of the 20th century, for example, it was
introduced through American missionaries to Korea. Luther’s Ein feste
Burg was sung not only in worship services, but also outside of church.
It played an important role for Korean Christians, especially during the
Japanese colonization (1910-1945). Under the Japanese rule, Koreans
aimed at the independence of their country. Among the activities by
the resistance, the March 1st Movement [Samil Undong], which took
place in 1919, was of significance. Although it was brutally oppressed
by Japanese soldiers, it spread throughout the country. It was there,
where the Korean Christians sang Luther’s Ein feste Burg. Under these
different circumstances (in Europe and in Asia), the church hymn by
Luther was sung in different political contexts in Germany and Korea
during and between the World Wars. Because of its reception history
in Germany, Luther’s hymn is nowadays criticized. In contrast, it is still
a favorite song for the Korean Christians. This study deals with the
comparison and relationship between the reception of Luther’s hymn
in Germany and Korea.

Keywords
Ein feste Burg ist unser Gott, Martin Luther, Reception of Church Hymn, World Wars,
Japanese Colonization
The German Church Hymn Ein feste Burg by Martin Luther
DOI: 10.15757/kpjt.2020.52.4.010 263

I. INTRODUCTION

It is not sure when Luther composed the church hymn Ein feste
Burg ist unser Gott. Since it was contained in the hymnal published
by Joseph Klug in 1529 in Wittenberg, we assume that it could have
originated in 1527/28.1 Luther’s lyrics are based on Psalm 46,2 while he
used that Bible passage for the first stanza, and the other three stanzas
were freely written.3 Luther’s Ein feste Burg spread quickly, not only in
Germany, but also in other countries. The hymn is a steadfast repertoire
of the Reformation Sunday. Most people believe that the hymn is directly
related to Luther’s reformation. Some hymnologists attempted earlier
to explain the influence of the Diet of Worms in 1521 or the Augsburg
Confession in 1530 on the origin of that hymn.4 In contrast, Ein feste
Burg was sung in the 16th century on the third Sunday after Lent.5
In Germany, Luther’s hymn is nowadays criticized, because it
was earlier misused. Especially during the 19th century and during
the World Wars in the first half of the 20th century, Ein feste Burg was
interpreted in the national and ecclesio-political context. In the 19th
century, the hymn was considered as a German national anthem. In
1875/76, the German philosopher Friedrich Engels (1820-1895) called
Ein feste Burg “the Marseillaise of the 16th century”.6 Beside church

1
  Gerhard Hahn, “Ein feste Burg ist unser Gott,” in Liederkunde zum Evangelischen
Gesangbuch (= Handbuch zum Evangelischen Gesangbuch 3), 17, ed. Wolfgang Herbst
and Ilsabe Seibt (Göttingen: Vandenhoeck & Ruprecht, 2012), 65. The first edition of
Klug’s hymnal, which was in possession of Georg Ernst Waldau until 1788, was later lost.
The following edition of 1533 still contained Ein feste Burg. Karl C. Thust, Die Lieder des
Evangelischen Gesangbuchs 2 (Kassel: Bärenreiter, 2015), 186.
2
  The original headline is written “Der xlvi Psalm / Deus noster refugium et virtus,”
Karl C. Thust, Lieder des Evangelischen Gesangbuchs 2, 186.
3
 Ibid.
4
 Hermann Kurzke, Hymnen und Lieder der Deutschen (= excerpta classica V)
(Mainz: Dieterich’sche Verlagsbuchhandlung, 1990), 186.
5
  Ibid., 187. In the German liturgy, the hymn is today also placed in the Lent season.
“Liturgischer Kalender,” in Evangelisches Gesangbuch, Ausgabe für die Evangelische
Kirche in Hessen und Nassau, ed. based on the resolution of Achte Kirchensynode der
Evangelischen Kirche in Hessen und Nassau from December 3, 1993 (Frankfurt am
Main: Spener Verlagsbuchhandlung, 1994), 954.
6
  Hermann Kurzke, Hymnen und Lieder, 199. Already in 1834, the German poet
264  KOREA PRESBYTERIAN  JOURNAL OF THEOLOGY  Vol. 52 No. 4

services, Luther’s hymn was sung at the emperor’s birthdays and in

military parades.7 It was contained in all military hymnals, later also in
the Hitler song collection, the Hitler-Liederbuch.8 During the World
Wars, Luther’s hymn was used as a fight song against other countries.9
For that purpose, Luther’s text was changed, and many parodies were
created.
In Korea, the church hymn Ein feste Burg appeared for the first time
in the Chansyeongsi [Church Hymns] of 1905.10 Especially during the
Japanese colonization (1910-1945), it influenced the Korean Christians.
They sang the church hymn not only in the church worship, but also
outside of church. For Koreans, Luther’s hymn was a particular song
that gave them spiritual consolation and courage against the injustice
under the Japanese rule. On March 1, 1919, a significant independent
movement called the March 1st Movement [Samil Undong] took place.
It was a nonviolent movement by the Koreans for the independence of
Korea, in which the majority of the participants belonged to Christianity.
Although it was brutally oppressed by Japanese soldiers, it spread
throughout the country. It was there, where the Korean Christians sang
Luther’s Ein feste Burg. The Japanese regime that recognized the effect
of Luther’s hymn forbade the church hymn to sing and commanded to
take the hymn out from all hymn books.
This paper consists of three main parts: first, “Reception in
Germany During and Between the World Wars”; second, “Reception in
Korea During the World Wars”; and third, “Interpretation”. In the first
section, “Reception in Germany During and Between the World Wars”,
some examples will be presented in which the hymn text was changed
and modified, in order to show how Luther’s hymn was misused in

Heinrich Heine (1797-1856) alluded to that in a similar way. Karl Thust, Lieder des
Evangelischen Gesangbuchs 2, 192.
7
 Ibid.
8
 Ibid.
9
  Hermann Kurzke, Hymnen und Lieder, 199.
10
  Cho Sook-Ja, Hangung Gaesingyochansongga Yeongunonmunjip [Collection of
Studies on the Korean Protestant Hymnal] (Seoul: Presbyterian College and Theological
Seminary Press, 2007), 67; Na Jin-Gyu, “Choechoui Hangukchansonggajipdeurui
Beonyeokja, Jaksajadeure Daehan Yeongu 2” [Study on the Translators and Authors of
the First Korean Hymnals 2], Music and Korea 51 (2016), 148.
The German Church Hymn Ein feste Burg by Martin Luther 265

the national and political contexts. In the second section, “Reception

in Korea During the World Wars”, the independent movement March
1st Movement will be explored, in order to show, how Ein feste Burg
influenced the Koreans and which effect it had on them. Furthermore,
the prohibition (the ban) of the Japanese regime and its control over the
church hymns will be examined. In the third section, “Interpretation”,
the reception of Luther’s hymn in Germany and Korea during the World
Wars will be collectively considered, while the text used in different
contexts will be examined. This paper aims to give a possible reason of
why Luther’s hymn is nowadays criticized in Germany, but it is still a
favorite song by the Korean Christians.

II. RECEPTION IN GERMANY DURING AND

BETWEEN THE WORLD WARS

In Table 1, the German original text and the English translation by

Frederick H. Hedge are shown so that one can know about the content.

Table 1. Ein feste Burg – Its Original Text and the English Translation
by Frederick H. Hedge1112

German Original Text11) English Translation by Frederick H. Hedge12)

Ein feste Burg ist unser Gott,
ein gute Wehr und Waffen.
Er hilft uns frei aus aller Not,
die uns jetzt hat betroffen.
Der alt böse Feind
mit Ernst er’s jetzt meint;
groß Macht und viel List
sein grausam Rüstung ist,
auf Erd ist nicht seinsgleichen.
A mighty fortress is our God,
a bulwark never failing;
our helper frees us from the flood
of mortal ills prevailing.
For still our ancient foe,
forsworn to work us woe,
with guile and dreadful might
is armed to wage the fight:
on earth there is no equal.

11
 Karl Thust, Lieder des Evangelischen Gesangbuchs 2, 362. The text contained
in the German current hymnal Evangelisches Gesangbuch of 1993 was adapted from its
previous hymn book Evangelisches Kirchengesangbuch of 1950. This included the original
text, while the text was modernized in orthography and punctuation. Hermann Kurzke,
Hymnen und Lieder, 199.
12
  Evangelical Lutheran Worship. Pew Edition, Fourth Printing (Minneapolis: Augs-
burg Fortress, 2007), 505. Henry’s translation is considered as a good and full translation.
266  KOREA PRESBYTERIAN  JOURNAL OF THEOLOGY  Vol. 52 No. 4

Mit unserer Macht ist nichts getan,
wir sind gar bald verloren;
es streit’ für uns der rechte Mann,
den Gott hat selbst erkoren.
Fragst du, wer der ist?
Er heißt Jesus Christ,
der Herr Zebaoth,
und ist kein andrer Gott,
das Feld muß er behalten.
If we in our own strength confide,
our striving turns to losing;
the righteous one fights by our side,
the one of God’s own choosing.
You ask who this may be:
Christ Jesus, it is he,
the Lord of hosts by name.
No other God we claim!
None else can win the battle.

Und wenn die Welt voll Teufel wär
und wollt uns gar verschlingen,
so fürchten wir uns nicht so sehr,
es soll uns doch gelingen.
Der Fürst dieser Welt,
wie sau’r er sich stellt,
tut er uns doch nicht;
das macht, er ist gericht’:
ein Wörtlein kann ihn fällen.
Though all the world with devils fill
and threaten to devour us,
we tremble not, we trust God’s will:
they cannot overpow’r us.
Though Satan rant and rage,
in fiercest war engage,
this tyrant’s doomed to fail;
God’s judgment must prevail!
One little word shall triumph.

Das Wort sie sollen lassen stahn
und kein’ Dank dazu haben;
er ist bei uns wohl auf dem Plan
mit seinem Geist und Gaben.
Nehmen sie den Leib,
Gut, Ehr, Kind und Weib:
laß fahren dahin,
sie haben’s kein’ Gewinn,
das Reich muß uns doch bleiben.
God’s Word shall stand above the pow’rs,
shall end all their thanksgiving.
The Spirit and the gifts are ours,
for God with us is living.
Let goods and kindred go,
this mortal life also;
though all of these be gone,
they yet have nothing won.
The kingdom’s ours forever!

In the lyrics, Luther confesses that God is our “fortress” and

“bulwark” and helps us (the believers) to deliver us from distress (in
the first half of the 1st stanza). On the contrary, “our ancient foe”, who
is mightier than us, is fighting against us (in the second half of the 1st
stanza). However, we should not be afraid, because Jesus Christ (“the
Lord of hosts”) fights for us (2nd stanza). Although in reality “Satan”
(3rd stanza) seems to be victorious, the believers should be standfast
and lay their hope on God (3rd and 4th stanzas).

James Mearns, “Ein’ feste Burg ist unser Gott,” in Dictionary of Hymnology 1, 324. 
Frederick Henry Hedge (1805–1890) was born in 1805 in Cambridge, Massachu-
setts; he studied in Germany and at Harvard University. In 1829, he became pastor of
the Unitarian Church in West Cambridge. In 1857, he became a professor of Church
history in Cambridge, and in 1872, he was called to Harvard as a professor of German
literature. In 1853, he published with Reverend Frederic D. Huntington the Unitarian
hymnal Hymns for the Church of Christ (Boston: Crosby, Nichols, and Co.). There are four
German texts that were translated by him. The translation A mighty fortress is our God
belongs to them. F. M. Bird, “Hedge, Frederick Henry,” in Dictionary of Hymnology 1, 504.
The German Church Hymn Ein feste Burg by Martin Luther 267

During World War I, Luther’s church hymn was used as a motif

for various military lyrics and military post cards.13 For example, on a
railway carriage was written the text in Table 2. In the text, Russians,
Serbians, and Frenchmen are described as “our ancient foe”. The
German soldiers, however, are not afraid, because “a mighty fortress
is our God!”.

Table 2. German Lyrics on a Railway Carriage14

German Lyrics14) Literal Translation of Original German

Und wenn die Welt voll Russen wär’,
voll Serben und Franzosen,
so fürchten wir uns nicht so sehr,
wir hau’n sie auf die Hosen,
und wenn die Not noch größer ist,
so ist sie doch zu tragen:
Ein feste Burg ist unser Gott!
Drum laßt uns nicht verzagen.
And if the world were of full Russians,
full of Serbians and Frenchmen,
we are not afraid as much,
we beat them on their pants,
and if the hardship is even bigger,
it is still to endure:
A mighty fortress is our God!
Therefore, let us not despair.

A post card shown in Figure 1 originated in 1915.15 In that

post card, two soldiers talk with each other. The German soldier on
the left side says: “A mighty fortress is our God, a good defense and
weapons.”(“Ein feste Burg ist unser Gott, / ein gute Wehr und Waffen.”)
(the first and second lines of the 1st stanza). On the right side, probably
a French soldier says: “Our power doesn’t help, we are soon to lose.”
(“Mit unserer Macht ist nichts getan, / wir sind gar bald verloren.”) (the
first and second lines of the 2nd stanza).

13
  Martin Geck, Luthers Lieder. Leuchttürme der Reformation (Hildesheim: Georg
Olms Verlag, 2017), 92.
14
  “600 lustigen Aufschriften an Eisenbahnwagen. Während der Mobilmachung
gesammelt von Kurt Ahnert” It is quoted from Martin Geck, Luthers Lieder, 92.
15
  Ibid., 93.
268  KOREA PRESBYTERIAN  JOURNAL OF THEOLOGY  Vol. 52 No. 4

Figure 1. Postcard, stamped on January 14, 1915

Another example shows a similar text as shown previously. In

the newspaper Liller Kriegszeitung [Military newspaper of Lille]16 on
February 21, 1916, a military post card was published.17 It contains the
following words in Table 3:

Table 3. A German Text in the Liller Kriegszeitung on February 21, 191618

German lyrics18) Literal translation of original German

Und wenn die Welt voll Teufel waer’,
Samt Englaendern, Franzosen
Der Hoelle ganzes wildes Heer
Uns stuermisch wollt’ umtosen,
Steh’n wir doch fest und treu im Feld,
Uns zwingt allein der Tod.
Wir Deutsche fuerchten auf der Welt
Nichts anderes als Gott.
And if the world were full of devils,
With Englishmen, Frenchmen
The hell’s of entire wild army
Would rage around us fiercely,
We stand yet firm and faithfully afield,
Only the death coerces us.
In this world, we Germans are afraid of
None other than God.

16
  Lille is a northern city in France. Paul Oskar Höcker (1865-1944), the publisher
of the Liller Kriegszeitung, from 1914 to 1918, was a captain of the Territorial Army
[Landwehr] in Lille.
17
  Hermann Kurzke, Hymnen und Lieder, 207.
18
  It is quoted from ibid., 208.
The German Church Hymn Ein feste Burg by Martin Luther 269

As the above examples have shown, Germans used Luther’s church

hymn for their victory against other countries. During World War I
and also during World War II, the hymn appeared often in post cards,
newspapers, and radio. One instant is related to the broadcasting of
the “Großdeutsche Rundfunk” [Greater German Radio] on October
18, 1944.19 It was about a celebration on the occasion of the public
recruiting of soldiers by the NS(National Socialism)-regime.20 In this
program, a choir sang Ein feste Burg, while two stanzas – the first half
of the original third stanza and the second half of the original fourth
stanza – were combined.21 The combined text is shown in Table 4:

Table 4. Ein feste Burg Sung by a Choir in the “Großdeutsche Rundfunk”22

Stanza German Text22) Literal Translation of Original German

Und wenn die Welt voll Teufel wär
und wollt uns gar verschlingen,
3
so fürchten wir uns nicht so sehr,
es soll uns doch gelingen.
And if the world were full of devils
and threaten to devour us,
we are not afraid as much,
we should be able to succeed.

Nehmen sie den Leib, Should they take our life,

Gut, Ehr, Kind und Weib: property, honor, child, and wife:
4 laß fahren dahin, let them move on,
sie haben’s kein’ Gewinn, they don’t have any gain,
das Reich muß uns doch bleiben. we must retain the kingdom.

It is questionable why the section from the middle of the third until
the middle of the fourth stanzas was omitted. It is not clear to answer,
because one cannot find any information. However, it is to note that
this version is used in other hymnals, such as New Laudes Domini of
189223 and Chansyongga of 1908.24 In this combined version and also

  Martin Geck, Luthers Lieder, 87.

19

 Ibid.
20

21
  Ibid., 87-88.
22
  The text is quoted from Ibid., 88.
23
  The New Laudes Domini. A Selection of Spiritual Songs, Ancient and Modern. For
Use in Baptist Churches, ed. Charles S. Robinson and Edward Judson (New York: The
Century Co., 1892), no. 989.
24
  Cho Sook-Ja, Chansyongga (1908) Yeongujaryojip [Study on the Chansyongga
of 1908] (Seoul: The Church Music Institute of the Presbyterian College and Theological
Seminary, 1995), 462-63.
270  KOREA PRESBYTERIAN  JOURNAL OF THEOLOGY  Vol. 52 No. 4

in the original Luther lyrics, we can observe the dualism: God and the
devil, who opposes God and His people.

III. RECEPTION IN KOREA DURING

THE WORLD WARS

1. March 1st Movement

From 1910 to 1945, Korea was annexed by Japan. The Japanese

regime aimed to oppress all resistance movements and to eliminate
Korean patriots. The independent movement that took place on March
1, 1919 in the capital Seoul (therefore called March 1st Movement)
showed the climax of tension between the Japanese regime and the
Koreans.25 It is important to note that Korean Christians especially
participated in that. This nonviolent movement was brutally oppressed
by Japanese soldiers; however, it had a big impact on the whole country.
Koreans in other regions experienced that and, in their hometowns, also
organized demonstrations for the independence of Korea. For example,
the villagers of Byeongcheon26 planned an independent movement.27 In

  For information about the March 1st Movement, Choi Young-keun, “Ilje Sigi
25

Hangung Gidokgyo Minjokjuuireul Jungsimeuro” [Christianity and Nationalism in

East Asia: Focusing on Protestant Nationalism in Korea under Japanese Imperialism],
Korea Presbyterian Journal of Theology 37 (2010), 33-4; James S. Gale, Korea in Transition
(New York: Eaton and Mains, 1909), 201-21; James H. Grayson, Early Buddhism and
Christianity in Korea. A Study in the Emplantation of Religion (= Studies in the History
of Religions XLVII) (Leiden: E. J. Brill, 1985), 116-17; Kim Cheol-Ryun, Die Bedeutung
Martin Luthers, insbesondere seiner Lieder, für das protestantische Christentum Koreas
(= Europäische Hochschulschriften XXIII) (Frankfurt am Main: Peter Lang, 2005), 46,
50-1, 164-73, 220-21; Carsten Wippermann, Zwischen den Kulturen: Das Christentum in
Südkorea (= Religion und Theologie im Asien-Pazifik-Kontext 2) (Münster: LIT, 2000),
148.
26
  Byeongcheon belongs to the province Chungcheongnam-do on the middle west
coast of Korea.
27
  For information about the independent movement in Byeongcheon, called also
Rhu Gwansun-Demonstration, Kim Cheol-Ryun, Die Bedeutung Martin Luthers, 184-87.
The German Church Hymn Ein feste Burg by Martin Luther 271

that movement participated a 17-year-old girl named Gwansun Ryu28

who undertook an important task in preparation. She was a messenger
of all information between the leaders of the Jiryeongri Church, to
which her father Chungkwon Ryu belonged, the village elders, and
other significant personalities in neighboring villages. On April 1, 1919,
a demonstration for the independence took place on the marketplace
of Byeongcheon, where 3,000 people gathered. The declaration of
independence, which had been declaimed for the first time in Seoul,
was read. After that, all participants celebrated the independence of the
country, waving the Korean national flag. Gwansun Ryu proclaimed,
God is her leader, and sang with the gathered people the Luther’s hymn.
Then, Japanese soldiers oppressed the demonstration. Many people, to
whom also the parents of Ryu belonged, lost their lives, or were injured.
Gwansun Ryu was arrested and died after great torture in 1920 in prison.
All demonstrations were brutally oppressed by the Japanese
soldiers. However, foreign missionaries29 reported of the cruelty in
their home countries. Through this, the Japanese imperialism was made
known worldwide.30 After that event, the Japanese regime changed its
politics and executed in the 1920s a so-called culture-politics: Korean
newspapers and religion courses in the missionary schools were again
permitted, and Koreans were employed as city officials and police
officers.31

28
  Ryu Gwansun was born in 1902 in the small village Beyongcheon in the province
Chungcheonnam-do. She grew up in a Christian family and visited in her childhood
with her family the Jiryongri Church established in 1908. Since 1916, she visited on
recommendation of the American missionary Elice Shape the Ehwa School. Three years
later, since 1919, she entered in the Ehwa secondary school. Because of the participation
in the independent movement, she was arrested and passed away in 1920 in the prison.
Ibid., 184-85.
29
  Especially, the missionaries, who worked in the areas of Pyeongyang, participated
actively in this independent movement. Kim You-Joon, “1920-30nyeondae Gilseonjuui
Jongmallonjeong Buheungundong” [Seonju Gil and the Eschatological Revivalism in the
1920s and 1930s Years], University and Mission 31 (2016), 171.
30
  Ibid.
31
  Kim Cheol-Ryun, Die Bedeutung Martin Luthers, 189-90.
272  KOREA PRESBYTERIAN  JOURNAL OF THEOLOGY  Vol. 52 No. 4

2. Control of the Japanese Regime Over the Church Hymns

From 1937 to 1945, Japan expanded its power over Asia, while
Japan became the opponent of England and the United States. In
the annexed Korea, Japan conducted rigorous politics. Since 1938,
Koreans were obligated to only use the Japanese language; the Korean
language was strictly forbidden, especially in schools.32 Furthermore,
Korean names were renamed for Japanese ones.33 A new religious law
from 1939 enabled the Japanese regime to control the religions,34 to
which Christianity belonged. As state ideology, the Japanese regime
established the Shinto-cult and required all Koreans to respect it. Not
only the establishment of a church, but also the employment of pastors
and deacons had to be approved by the Japanese regime.35 The Japanese
controlled all worship services, to which sermons and prayers belonged,
all church hymns, and the Bible.
Under Japanese supervision, the Methodist and Presbyterian
Churches implemented a revision of church hymns.36 In 1941, the
Presbyterian Church announced the prohibition of certain church
hymns from its hymnal Sinpyeonchansonga of 1935.37 In January
1942, additional church hymns or stanzas were forbidden; these were

32
  Hong Jung Soo, A History of Korean Church Music (Seoul: Presbyterian College
and Theological Seminary Press, 2013), 209-10.
33
  Choi Young-keun, “Ilje Sigi Hangung Gidokgyo Minjokjuuireul Jungsimeuro,”
40; Mun Ok-Bae, Hangung Gyohoeeumang Suyongsa [Reception history of the Korean
Church Music] (Seoul: Yesolpress, 2004), 337.
34
  Ibid., 347-51.
35
  Ibid., 347.
36
  Hong Jung Soo, History of Korean Church Music, 213.
37
  The following four hymns were prohibited: 만왕의 왕 / Look, ye Saints (Nr. 54),
십자가 군병 / Am I a Soldier of the Cross (Nr. 220), 예루살렘 금성아 / Jerusalem the Golden
(Nr. 245), and 종 소리 크게 울려라 / Ring Out, Wild Bells (Nr. 395). Mun Ok-Bae, Hangung
Gyohoeeumang Suyongsa, 362. In the same year 1941, also the Methodist Church made
known the prohibited and revised church hymns. For further information, see ibid., 351-
61.
The German Church Hymn Ein feste Burg by Martin Luther 273

altogether 19 hymns.38 Furthermore, 41 hymns were slightly changed.39

Pastor Jinka Tokugawa (his Korean name was In-Gwa Jeong), General
Secretary of the General Assembly of the Korean Presbyterian Church,
stated the reason why the hymns were prohibited or revised: These
hymns had nothing to do with Christian teaching, but they were
influenced by Western thoughts such as liberalism and egoism. This is
illustrated by his following explanation:

“A Greatly Expected New Edition Hymnal (Revised Version)

Finally Released
Hymns also came into a period of re-examination in terms of national
identity… Christianity developed in Joseon [Korea] was spread by
Western people so that not only the good and beautiful essence of
Christianity but also leftovers of a Western type of liberalism or
selfishness, which disagrees with our national identity, were considerably
included in hymns.”40

Among the German church hymns that were included before

1945 in the Korean hymnal, the following three hymns were censored
or prohibited: 주는 강한 성 / A mighty fortress is our God (No. 204 in
Sinpyeonchansonga of 1935), 영원한 문아 열리라 / Lift up your heads
(No. 286), and 만유의 주재 / Fairest Lord Jesus (No. 48). These hymns
contain the following words, which are related to Jesus: “임금” (New
king, No. 286), “만왕의 왕” (King of kings, No. 286), “만유의 주재” (Lord
of the universe, No. 48 and 204), and “장수” (Giant warrior, No. 204).
Furthermore, the following expressions are also noticeable: “강한 성”
(Strong fortress, No. 204), “방패” (Shield, No. 204), “병기” (Weapon, No.

38
  All stanzas of the following hymns were revised: No. 32, 33, 54, 69, 201, 204,
206, 222, 224, 286, 337, and 398 from Sinpyeonchansonga of 1935. Some stanzas of the
following nine hymns were omitted: Nr. 38, 52, 86, 273, 292, 355, 374, 385, and 395. For
further information, see ibid., 366-68.
39
  The following hymns of the Sinpyeonchansongga were slightly changed: No. 7,
10, 15, 26, 38, 44, 48, 49, 56, 65, 68, 76, 81, 82, 83, 84, 119, 143, 160, 213, 220, 227, 245,
246, 268, 272, 285, 287, 288, 289, 292, 303, 305, 340, 343, 355, 381, 393, 397, and 399.
See ibid., 368-70.
40
  The text is quoted from Hong Jung Soo, History of Korean Church Music, 212.
274  KOREA PRESBYTERIAN  JOURNAL OF THEOLOGY  Vol. 52 No. 4

204), “큰 환란” (Great tribulation, No. 204), “원수” (Enemy, No. 204),
“권세” (Power, No. 204), “인민” (People, No. 204), and “나라” (Nation,
No. 286). In addition, the verbs “defeat”, “fight”, and “triumph” occur
in the text of Luther. These words directly related to war. There, Jesus
is referred to not as a Lord, but as a King. In addition, the place where
Jesus reigned was called a nation, and the believers were called people.
These all contradict Japanese imperialism.41 Therefore, Luther’s hymn
was prohibited.42 The other two hymns were revised: For example,
“만유의 주재” (Lord of the universe, No. 48) was changed to “우리의
주님” (Our Lord).43

IV. INTERPRETATION

Luther’s text consists of four stanzas. In the first stanza, God is

described as “a mighty fortress”, “a bulwark”, and “our helper”. In contrast,
“our ancient foe”, who has “guile and dreadful might”, is ready to fight.
The second stanza is about Jesus Christ who helps the distressed. In
contrast, devils “threaten to devour” the believers; this is the content of
the third stanza. However, the believers are not afraid, because God’s
Words will give them triumph (4th stanza). Luther’s text is characterized
by a dualistic thinking: “God”, “God’s Words”, and “Jesus Christ” stand
on the one side; on the other, however, stand “devils” and “Satan”, which
are also described as “foes”.44 Since the “enemy” is not determined, this
can cause a variety of interpretations and different views towards the
church hymn.45 For the Germans, during World War I, Luther’s church
hymn supported the victory over other countries. It was used as a

41
  Mun Ok-Bae, Hangung Gyohoeeumang Suyongsa, 371.
42
  In 1941, the Methodist Church defined Ein feste Burg as a prohibited hymn. See
ibid., 352.
43
  Ibid., 368.
44
 Since Luther’s reformation, the conflict between the Catholic and Protestant
confessions would influence/intensify the dualistic thinking. However, it is not clear
to identify what plays a significant role in the dualistic aspects and thinking that are
apparently reflected in Luther’s hymn. It is necessary to research further on this aspect.
45
  Hermann Kurzke, Hymnen und Lieder, 189.
The German Church Hymn Ein feste Burg by Martin Luther 275

fight song to encourage the German soldiers to fight for their country.
Under the Nazi (National Socialism) regime, the German Christians
(Deutsche Christen) sang the hymn against Jews and communists.46
The use of the hymn in political contexts was not intended by
Luther. In contrast, Luther wrote the text based on Psalm 46, which is
about the protection of the believers when the world will perish.47 At
that time when Luther wrote the hymn, he suffered from illness, and
was worried about the plague in his city, and about the misfortune of his
companions. In addition, the threat by the Turks and the controversies
with other confessions surrounded him.48 In these difficult situations,
Luther hoped for God’s help. In its Biblical context, Luther understood
“the mighty fortress” (die feste Burg) as “the divine Jerusalem”.49
The threatening situation and the hope for God’s help, which
are expressed in the hymn Ein feste Burg ist unser Gott, serve as a
connecting point between Luther and the Korean Christians under
the Japanese regime.50 We can find numerous analogies between the
text and the distress of the Koreans. For the weak Koreans, the armed
Japanese soldiers seemed to be the “ancient foe” (“Der alt böse Feind”,
1st stanza). The brutally oppressed Koreans agree with the following
sentences: “with guile and dreadful might / is armed to wage the fight:

46
 Ibid. It is to note that the Confessing Church (Bekennende Kirche), whose
representative Dietrich Bonhoeffer (1906-1945) was, sang Luther’s hymn against the
National Socialists. Ibid. The German theologian Hans-Walter Krumwiede (1921-2007)
interprets the fight of the Confessing Church as an influence by Luther’s faith. Ko Jye-Gil,
“bonhoepeoui luteo ihaewa hanguggyohoe” [Bonhoeffer’s Understanding of Luther and
Korean Church], Korea Presbyterian Journal of Theology 48 (2016), 39.
47
  Hermann Kurzke, Hymnen und Lieder, 187.
48
  “Luthers schwere Erkrankung, die Pest in Wittenberg, der Tod von Weggefährten;
die äußere Bedrohung durch die Türken, die innere durch die ‘Papisten’ und insbesondere
durch die ‘Schwärmer’ und ‘Rottengeister’, zugespitzt im Abendmahlsstreit mit Zwingli
und Oekolampad um die Präsenz Christi im Sakrament.” G. Hahn, “Ein feste Burg ist
unser Gott,” 66. English translation: “Luther’s grave illness, the plague in Wittenberg, the
death of companions; the external threat through the Turks, the inner one through the
‘Papists’, and especially through the ‘Dreamers’ and ‘Rotten Minds’, culminated in the
controversy on Communion with Zwingli and Oekolampad about Christ’s presence in
the sacrament”.
49
  Hermann Kurzke, Hymnen und Lieder, 188.
50
  Park Sa Ra, “Ein feste Burg ist unser Gott – Its Introduction, Reception and Effect
in Korea,” Korea Presbyterian Journal of Theology 48 (2016), 200.
276  KOREA PRESBYTERIAN  JOURNAL OF THEOLOGY  Vol. 52 No. 4

/ on earth there is no equal.” (“groß Macht und viel List / sein grausam
Rüstung ist, / auf Erd ist nicht seinsgleichen.”, 1st stanza). The native
Christians had a hope, however, because they believed that “Christ
Jesus, the Lord of hosts” (“Jesus Christ, der Herr Zebaoth”), whom
God chose (2nd stanza), will fight for them. In the first half of the 20th
century, all Korean independent movements failed by the force of the
Japanese police, and the Koreans lost “goods, kindred, and mortal life”
(“Leib, Gut, Ehr, Kind und Weib”, 4th stanza). Nevertheless, they were
not afraid, because they believed “The kingdom’s ours forever!” (“das
Reich muss uns doch bleiben”, 4th stanza).
Luther’s hymn was considered as a “fight song” by the Korean
Christians. Shin Myung Kang51 alluded to that in an article that dealt
with the impact of church hymns on the believers.52 According to Kang,
the Korean Christians were encouraged by the origin of Ein feste Burg
ist unser Gott.53 Like Kang, his contemporaries, such as the Korean
church musician Chae Hoon Park (born in 1922), confirmed the effect
of Luther’s hymn on the Korean Christians. According to Pastor Chae
Hoon Park, Ein feste Burg ist unser Gott belonged to the most favored
church hymns at that time. Furthermore, Park mentioned that the
Koreans sang the hymn with great passion in spite of the strict ban
under the Japanese regime.54 Through singing the hymn, they received
courage and hoped for the help of God. Furthermore, singing together

  Shin Myung Kang (1909-1985) studied English at Pyeongyang Soongsil College

51

and Theology at Pyeongyang Theological Seminary in Korea. In 1940, he pursued his

theological study at Nippon Theological Seminary in Japan, and in 1953 at Princeton
Theological Seminary in the United States. He was active as a pastor at Suncheon South
Church, Suncheon North Church, Seoul Youngnak Church, and Saemunan Church.
During his study in Pyeongyang, he committed himself to musical activities: In 1932, he
published 99 Juvenile Songs, and he established in 1936 the Pyeongyang Choral Society.
See Hong Jung Soo, History of Korean Church Music, 181.
52
  The article “Eumakgwa sinangsaenghwal” [Music and the life des belief] was
published in 1937 in the theological Journal Sinhakjinam. This article is contained in
Hong Jung Soo, ed., Hangung Gyohoeeumang Saryojip [Collection of documentation of
the Korean Church Music] 2 (Seoul: The Church Music Institute of the Presbyterian
College and Theological Seminary, 1993), 153-54.
53
 Ibid.
54
  This information is in accordance with the opinion of Chae Hoon Park, with
whom I corresponded via e-mail on November 3, 2016.
The German Church Hymn Ein feste Burg by Martin Luther 277

strengthened their belief and provided them solidarity.55 For that reason,
Luther’s hymn was sung in demonstrations for the independence of
Korea. The Japanese regime acknowledged this great impact of the
hymn. Therefore, Luther’s hymn was strictly prohibited.

V. CONCLUSION

In this paper, we have seen how Luther’s church hymn was misused
during the World Wars in Germany, while its text was modified for each
purpose. In comparison to earlier, the hymn is nowadays not often sung
in Germany.56 Some German hymnology scholars think that the reason
is related to its historical reception.57 The Germans misinterpreted the
hymn as a strong support of God on their side. The hymn became the
means of the oppressors and was used as a fight song against others.
Therefore, it has been criticized.
In comparison to that, Luther’s hymn is still a favorite song for the
Korean Christians. It was there where the Koreans suffered from the
injustice of the Japanese regime, and they struggled for independence
of their country. Although none of the independent movements were
successful, the Koreans did not give up hope. The Korean Christians
considered God as their strong fortress (“Ein feste Burg”) and put their
hope in God, while they sang together Ein feste Burg ist unser Gott. In
this context, Luther’s hymn served as a hymn of consolation, not as a
fight song. Therefore, the Korean Christians recognize the value of the
hymn and sing it joyfully nowadays.

55
  Park Sa Ra, “Ein feste Burg ist unser Gott,” 201.
56
  According to the German pastor and church musician Karl Christian Thust, all
confirmands memorized earlier Luther’s hymn, whereas today only 5 percent sing and
know it. Karl Thust, Lieder des Evangelischen Gesangbuchs, vol. 2, 193.
57
  For instance, Karl Christian Thust is in that opinion. See ibid.
278  KOREA PRESBYTERIAN  JOURNAL OF THEOLOGY  Vol. 52 No. 4

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한글 초록

루터 찬송가 “내 주는 강한 성이요”
– 세계 대전때 독일과 한국에 수용에 관한 연구

박사라
독일 프랑크푸르트 대학교 음악학 박사, 음악 이론

“내 주는 강한 성이요”의 정확한 창작 년도와 배경은 확실히 알 수 없지만 이 찬송가

는 마틴 루터의 종교개혁가 관련되어 많은 그리스도인들에게 인식되어 있다. 창작 이후
부터 “내 주는 강한 성이요”는 독일에서 뿐만 아니라 수많은 언어로 번역되어 오늘날 전
세계적으로 애창되고 있다. 주목할 점으로 루터의 찬송가는 교회 안에서 뿐만 아니라 정
치적 상황과 관련되어서 사용되었다는 것이다. 예를 들면, 세계 대전때 독일인들은 루터
의 찬송가를 제국주의적 차원에서 사용하였다. 전쟁을 선전하는 라디오에서나 전쟁차 그
리고 전쟁 포스터에서 “내 주는 강한 성이요”는 개작의 주요 모티브로 사용되었다. 루터
의 찬송가는 다른 나라에서도 정치적 상황과 관련되어 불렸다. 한 예로 한국을 들수 있다.
20세기 초에 미국 선교사들을 통해 한국에 도입된 루터의 찬송가는 일제 강점기때 한국
그리스도인에게 큰 영향을 주었다. 그들은 “내 주는 강한 성이요”를 부르며 나라의 독립
을 위해 투쟁하였고 하나님의 도우심을 바랬다. 본 논문의 저자는 루터의 찬송가가 여러
정치적 상황에서 사용되었는 것의 원인이 무엇보다도 루터의 시와 관련되어 있다고 보았
으며 따라서 본 논문에서 루터 텍스트를 중점으로 분석하였다. 또한 본 논문은 오늘날 독
일에서 루터 찬송가의 수용의 대한 비판적 목소리와 그와는 달리 한국에서 오늘날도 애
창되는 상황을 비교하여 저자의 견해를 쓴 논문이다. 언어학적, 찬송가학적 뿐만 아니라
신학적 분야와 관련된 논문으로 이 분야에 관련된 전문가들 뿐만 아니라 “내 주는 강한
성이요”을 애호하는 모든 그리스도에게 의미있는 논문일 것이라 생각한다.

주제어
“내 주는 강한 성이요”, 마틴 루터, 찬송가 수용, 세계대전, 일본 강점기

Date submitted: August 6, 2020;  date evaluated: October 4, 2020;  date confirmed: October 6, 2020 .