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This paper deals with this translation of sursum corda in the Korean-English worship book of the PCUSA and UMC, focusing on the inculturation of the foreign language text into the Korean liturgical text within the Korean language system. That is, this research presents the method of how liturgists and clergy people should translate the foreign liturgical text into the native Korean language. While researching the translation issue of sursum corda in Eucharistic prayer in the Korean text, I have reached the strong conviction that the liturgists and church leaders sometimes favor a creative translation based on the native language system rather than on the original meaning. Such a translation promotes a more familiar understanding of the text and more abundant theological interpretations for the native Christians. Anscar J. Chupungco argues the two phases are needed for the completion of liturgical inculturation: acculturation and inculturation. Chupungco explains that acculturation is "the conjunction of three leading factors: (1) juxtaposition (merely external); (2) the dynamic of interaction; (3) the absence of mutual assimilation." It is regarded as an introductory stage of two cultures encountering one another, illustrated as A+B=AB. As Chupungco explains, the mutual assimilation between Christianity and the local culture does not emerge in the stage of acculturation. I think that the translation, "and also be with Pastor" of the KMC and the KEHC can be ranked as the stage of acculturation because there is no mutual assimilation between the Christian liturgical text and Korean langue. As I mentioned previously, "and also be with Pastor [you]"only changes the second person singular pronoun "you" into "Pastor" as the title of "you." This version remains a dialogue between the presider and the congregation like the original text, but the expression of dialogue makes some uncomfortable feeling to both the presider and the congregation. Thus, this translation is definitely the process of "acculturation," A+B=AB (A=Western liturgy, B=Korean text). Compared to "also be with Pastor," the translation of the UMC and PCUSA, "(We) believe/hope that the Lord be with us" is the result of the full inculturation process between the Christian liturgy and the Korean langue. As I discussed above concerning woo-rie, this change of words reflects the most crucial Korean identity, communitarianism, even though it is a liberal translation. In addition, this translation strengthens the identity of the liturgical assembly—the congregation and the presider—as the subject of liturgy. This transformation of the liturgical text ranks at the stage of liturgical inculturation, A+B=C. In this formula, C is the new translation of liturgy through mutual assimilation with the Korean langue, B. It is not the original form of the Christian liturgical text A, but C helps the participants of liturgy to strengthen the identity of their gathering, the subject of liturgy, more than A. Consequently, translation of the liturgical text based on the native langue is a liturgical inculturation. When seeing the translation process of sursum corda in Chan-song-gwa Ye-bae [Come, Let us Worship], I find an interesting chain reaction among the liturgy, theology, and the local context. The translation problem began with the conflict between liturgy (sursum corda) and local context (Korean langue). To solve this problem, woo-rie, reflecting one of the most important Korean identities, communitarianism, is used in the process of translation. Then, this new version of liturgical text strengthens the role of the gathering people (both the ministers and the congregations) as the subject of liturgy. This is a new theology regarding the identity of liturgical assembly. Although liturgical inculturation begins between lex orandi and lex vivendi, the inculturated liturgy affects lex credendi. This process shows additional evidence of the influence of lex orandi on lex credendi.