Park Gyu-nam: Faith, Football, and Public Service

A case study in faith-based public engagement as Park Gyu-nam’s life of religion, football (soccer), and social contribution is remembered

In a column published on 28^th May 2026 in the South Korean daily Segye Ilbo, religion correspondent Jeong Seong-su (정성수) reflects on the life and legacy of Park Gyu-nam (박규남), the former president of the professional football club Seongnam Ilhwa, who died on 25^th May at the age of 89. Rather than focusing primarily on the club’s many victories and trophies, Jeong presents Park as a figure whose life embodied the intersection of religious conviction, sports administration, and public service. The article is both a tribute and a reflection on the broader role that religiously motivated individuals and institutions have played in South Korean society.

See also Architect of Seongnam Ilhwa’s Amazing Success

See also Federation Expands Community Service Efforts

See also Charitable Rice Campaign for Vulnerable Groups

Park Gyu-nam (1937-2026) is remembered in Korean football history as the man who guided Seongnam Ilhwa Chunma (성남일화 천마) during one of the most successful periods ever achieved by a Korean professional football club. Under his leadership, the team won seven domestic and five international titles and became synonymous with competitive excellence. Yet Jeong argues that Park’s significance cannot be measured solely by championship records. What many former players, staff members, and observers recall most vividly is a deeply personal ritual that he performed before matches. Prior to kickoff, Park would walk seven times around the stadium, praying for the team and calling the names of coaches and players one by one.

According to the columnist, this practice reflected Park’s belief in the biblical account of Joshua and the Israelites circling the city of Jericho seven times before its walls collapsed. For Park, the seven laps were not a superstition but an expression of faith and dedication. Football was not merely an occupation or business enterprise; it was a mission through which he believed he could serve others. Jeong uses this image of the elderly club president praying around the pitch as a symbol of the values that guided his life.

The article emphasizes that Park did not come from a football background. He was neither a former player nor a coach. Instead, he had served as a Unificationism minister before being asked by its founder, Sun Myung Moon (문선명), in 1988 to help establish and manage a professional football club. Although he entered the sport with little technical knowledge, he gradually became one of the most influential administrators in Korean football.

During his quarter century of involvement with Seongnam Ilhwa, the club achieved remarkable success. It won multiple K League championships and continental titles while developing many players who later became household names in Korean football. Jeong notes that the club came to symbolize an era of winning football and contributed significantly to raising professional standards within the sport.

Park’s influence extended beyond club management. He served for many years as a director of the Korea Football Association and held various leadership positions within Korean professional football. He represented national teams at international tournaments and participated in football governance at the highest levels. The fact that he received distinguished service awards from the Korea Football Association on two occasions is presented as evidence that his contributions were recognized throughout the football community, regardless of his religious affiliation.

A major theme of Jeong’s column is the relationship between religion and public life. Seongnam Ilhwa was long viewed by many Koreans as a “religious club” because of its connection to Unificationism. The article recalls how Park and his colleagues often encountered suspicion and resistance when seeking corporate sponsorships or government approvals. Projects that appeared promising sometimes failed at the final stage, and plans for facilities associated with the club were occasionally blocked. Park reportedly remembered these experiences with sadness. Nevertheless, according to Jeong, he rarely blamed others and instead attributed setbacks to his own shortcomings. This attitude is presented as an example of humility and personal dignity.

The column also highlights what Jeong regards as the positive contributions made by the Tongil Group (통일그룹) [See editor’s note below] and related organizations through sport. Beyond competitive success, Seongnam Ilhwa is credited with helping develop players, attracting spectators, and enhancing Korea’s international football profile.

The article further points to international events such as the Peace Cup and Peace Queen Cup as examples of efforts to promote international understanding and peace through sport.

Particular attention is given to Park’s commitment to maintaining football as an inclusive public space. Although he was a religious leader, he reportedly avoided imposing religious identity on the team. Players of different faiths were free to express their beliefs, and religious diversity within the squad was respected. Jeong interprets this as evidence that Park viewed sport not as a vehicle for religious promotion but as a sphere of public service capable of bringing people together across social and ideological boundaries.

The article concludes by recalling Park’s final years. During discussions about transforming Seongnam Ilhwa into a citizen-owned club, his chief concern was that the name “Seongnam” should survive, preserving the team’s historical connection to its community. Even in old age, he remained active in supporting members of his faith community facing difficulties. For Jeong, these actions reveal a man whose commitments to faith, football, and service remained constant throughout his life.

Ultimately, the column portrays Park Gyu-nam as more than a successful football executive. He is presented as a representative example of how religious conviction can inspire sustained engagement in public life. Through the image of an elderly man quietly walking seven laps around a football field in prayer, Jeong offers a portrait of dedication, perseverance, and a distinctive chapter in the history of both Korean football and modern Korean religion.

See also Architect of Seongnam Ilhwa’s Amazing Success

See also Federation Expands Community Service Efforts

See also Charitable Rice Campaign for Vulnerable Groups

Text: Knut Holdhus, editor

Featured image above: Park Gyu-nam praying outside Seongnam Ilhwa Chunma’s football stadium, with the players in traditional club colors. Illustration: ChatGPT, June 2026.

[Editor’s note: The Tongil Group (통일그룹) is a South Korean business conglomerate founded by Sun Myung Moon, the founder of Unificationism and the organization now known as the Family Federation for World Peace and Unification. Established in the 1960s, the group was intended to provide an economic foundation for businesses inspired by Sun Myung Moon‘s religious and social vision.

Over the decades, Tongil Group has operated in a wide range of industries, including manufacturing, machinery, leisure and tourism, publishing, logistics, and finance. Among its better-known companies are Tongil Heavy Industries, which produces industrial machinery and defense-related equipment, and Ilhwa, known for health products, ginseng beverages, and bottled water. The group has also been involved in resorts, cultural projects, and media ventures.

Although the Tongil Group is historically connected to Unificationism through its founder and ownership structure, it functions as a commercial enterprise rather than a religious organization. Its relationship with the movement has often attracted public and political scrutiny in South Korea and abroad, particularly regarding governance, finances, and the extent of organizational ties between religious and business activities. Today, Tongil Group remains one of the most prominent business networks associated with Unificationism.]

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