The Korean Christianity is a little different from the western one and a lot number of factors are added while practicing Christianity in Korea. The most prominent one is the culture and ethnicity which are not ignored at all. Christianity was in the 1930s and later on introduced as a product of the euro-American which was formulated the eighteenth century. According to the old biblical concepts, work was no longer seemed as a penalty of the man’s sin. After the protestant reformation which is highly discussed in this paper, the western community got modernized and earned legitimate constitutional power. The main aim of the paper is to discuss the Korean Christianity and provide a reaction on the study of elective affinity among the neo-liberalism and the Christian fundamentalism.In the initial phase of the paper it is discussed about the liberalism which is counted as an ideological social thought. The western culture completely dominated the culture in this passage as they explained that the man will be free of the Roman Catholic Church in terms of his freedom as well as daily virtuous life. A Protestant motto, Sola fide, encouraged a person to stand against God as a responsible person which was highly dramatic and temperature shaking story for all over the world where the communities are under the Roman Catholic Church (Kim). The consideration of the rational way to achieve an organized social life and an irrational way to glorify God is also explained in the discussion. The term “God requested” while discussing the God’s commands for making a Christian performing social life and it would be his social achievement could also be one of the explanation requiring term which is normally not accepted by many Christian communities under the Roman Catholic Church.Work is meant to glorify God rather than the punishment of man’s sins. Division of labor was also one of the most description requiring topic in which it was only explained that this is the best way for the businessmen to earn the profit. It is an ethical responsibility of a human to work and to get prosperous in the society. The paper highlighted s0ome of the most important discussions in which one was the carrier of capitalistic Christianity in Korea (Young, 222). The first and the most influenced Korean encounter with the Christianity was an initiative followed by the voluntary activities by the Chosŏn Confucian scholars-officials and the business holders in the northern part of Korea.The Koreans were attentive to the Christianity and treated it as a religion only. The rising of the neo-liberalism as well as its vision for the reorganization of the man’s way of living was also highly appreciated (Kim, 15). It is expressed that the neo-liberalism owes the prosperity to the historical change of the depression which was the result due to which the known and prosperous nations acted radically and increased the oil prices due to the palatine war in the early 1970s.In a nutshell the paper explained the introduction of the Christianity in the Korean nation and the reaction of the Koreans as well as the change in their lifestyle is discussed in the paper. Most of the thing were contradictory and they are highlighted in the passage of the paper like the explanation of God’s will as a request and some other points. Work was also discussed as a duty of a man rather than a punishment. Market was also referred as a God and it created alliance of market as a got with the real God. This article overall raised points which gained attention of the Korean churches for the development of the historic consciousness for decision making.Works CitedYoung, Ryu Dae. “A history of Korean Christianity. By Sebastian CH Kim and Kirsteen Kim. Pp. xiv+ 361 incl. 2 maps, 10 figs and 2 tables. Cambridge: Cambridge University Press, 2015.£ 65. 978 0 521 19638 3.” The Journal of Ecclesiastical History 67.1 (2016): 224-225.Kim, Sebastian CH, and Kirsteen Kim. A history of Korean Christianity. Cambridge University Press, 2014.Kim, Sung-Gun. “Pentecostal Forms of Christianity in South Korea.” Asian Journal of Religion and Society 6.1 (2018): 1-15.