국 교회교육 위기 극복을 위한 기독교교육의 새로운 패러다임 -교회, 가정, 학교의 연계를 통한 기독교교육-

박상진 한국기독교교육학회 2009 기독교교육논총 Vol.20 No.-

The crisis of church education in Korea involves not only the decrease of the number of the students but also the stagnation of the church education itself. The former is a quantitative crisis, the latter is a qualitative crisis. This crisis also leads to the crisis of identity as Christians and weakens the influence of Christianity on the society of Korea. John Westerhoff Ⅲ has already suggested a ‘community of faith-enculturation paradigm’ as the alternative to the traditional ‘schooling-instructional paradigm’ in order to overcome the crisis of church education. Maria Harris has suggested an ‘educational ministry paradigm’ in her book Fashion Me A People, which also endeavors to solve the problem of the crisis of church education. Although these paradigms have allowed church education to overcome the limitations of the schooling paradigm, these alternatives have not been able to solve the problem of separation among church, family, and school. This thesis seeks to disclose that theses alternative paradigms by Westerhoff and Harris are not sufficient as true alternatives in solving the crisis of church education, and to seek one that brings together church, family and school. James Smart, in his book The Teaching Ministry of the Church, emphasizes the importance of the connections between church, family, and school. For him, the teaching ministry of the church involves not only all kinds of ministry inside the church including Sunday school, but also family and school, even public schools. The first Sunday school, as founded by Robert Raikes in 1780, was not separated from the school and the family. The teachers at the first Sunday school taught not only the Bible but also the 3Rs for poor children, and influenced the parents of the children through Sunday school. The true alternative which could solve the problem of the crisis of church education should be an integrative Christian education which connects the church with the family and school. In the actual lives of Christian children, these three contexts cannot be separated. Church education should have a total curriculum which brings together church, family, and school in order to help achieve the Christian vision for children, because the vision asks for the integration among church, family, and school. 한국 교회교육의 위기는 양적으로 교회학교 학생수의 감소로, 질적으로는 교회교육의 무기력이라는 현상으로 나타나고 있다. 이러한 위기는 교회교육의 위기를 넘어서서 ‘신앙의 대잇기’의 위기와 기독교인의 정체성 위기를 이어지고 있고, 이는 한국 교회의 성장의 정체는 물론 대 사회적 기독교의 영향력 약화라는 결과를 야기하고 있다. 본 논문은 이러한 교회교육의 위기를 극복하려는 기존의 대안들로서 존 웨스트호프의 신앙공동체이론과 마리아 해리스의 교육목회이론을 비평적으로 성찰하고자 하였다. 이러한 대안들이 기존의 학교형 패러다임의 한계를 극복하는 데에는 공헌하였지만, 여전히 교회교육이 가정과 학교와 분리되어 있다는 점에서 근본적인 한계를 지니고 있다. 본 논문은 이러한 한계를 극복하는 진정한 대안을 모색하기 위해 교회, 가정, 학교의 연계를 강조하는 제임스 스마트의 『교회의 교육적 사명』을 재조명하였고, 로버트 레익스가 시작한 주일학교 운동도 초창기에는 교회, 가정, 학교가 연계된 형태였음을 다시금 밝히고 있다. 마지막으로 본 논문은 한국 교회교육의 위기를 극복하는 진정한 대안으로서 교회와 가정, 교회와 학교, 가정과 학교가 연계된 통전적 기독교교육을 제안하고 있다.

Exploring domestic research trends related to church lifelong education

정은영,박수진 한국기독교교육학회 2022 기독교교육논총 Vol.- No.69

This study analyzed research trends related to lifelong church education through the analysis of academic papers recently published in Korea since 2000 and derived implications for lifelong church education. For the study, a total of 95 studies related to lifelong church education were analyzed among academic papers in domestic journals from 2000 to 2021. Academic papers were classified into research years, published journals, research subjects, research topics, and research methods, and then research trends were analyzed. As a result of the analysis, first, research related to lifelong church education has been activated since 2000 and has shown an increasing trend since 2010. Second, it was found that lifelong church education research has been conducted in various academic journals other than Christian education-related journals. Third, learner-centered research was the most common research subject, and among them, many studies targeting the elderly. Fourth, in relation to the research topic, studies on the role and necessity of lifelong church education were the most dominant, and many studies on the direction of promotion of lifelong church education were also conducted. Fifth, research related to lifelong church education is a theoretical study, and literature research is mainly conducted, and the use of other research methods was insignificant. According to these research results, it can be seen that domestic research trends related to lifelong education in the past 22 years have been focused on discussing the philosophy of lifelong education and theoretical considerations of meaning, role, necessity, and direction of promotion. In addition, it was found that practical approaches such as analysis of demands for life long education and verification of program effectiveness were insufficient. Accordingly, the following conclusions and implications were presented. First, since there are inconsistent views on the concept or definition of lifelong church education, it is necessary to explore the definition, type, and principle of lifelong church education from an integrated perspective, and second, research and application of learners' various objects and forms are necessary. Third, church lifelong education research needs to be continuously carried out and expanded through detailed areas such as development and utilization of church lifelong education programs, verification of effectiveness, and role and competency of instructors. Fourth, in order for large churches to affect small and medium-sized churches, churches must unite to develop regional programs. Fifth, workbooks by subject and case should be developed through religious and seminary-level research on lifelong church education methods, and sixth, national policy support is needed to promote lifelong church education.

21세기 한국교회 기독교교육의 문제점과 대안

이정관 한국기독교교육학회 2020 기독교교육논총 Vol.0 No.64

Church education in Korean churches is facing a very serious crisis. This crisis is a negative perception of the church as viewed by the present society. The negative perception of the church has led to children, adolescents, young adults, and even adults leaving the church. There have been countless studies on the problem of Christian education and its alternatives. However, those problems still remain a matter of church education. The alternatives do not become viable and remain a problem. To solve these problems, a paradigm shift is required, and in order to overcome the crisis of the church, it is necessary to study alternatives and its method factors and find application points. Today's church education is absolutely influenced by postmodernism and informationalization. However, church education is education for Christian identity that transmits Christian faith. This Christian education is facing challenges and crises against its religious and academic identity. Christian education has a responsibility to be aware of this reality and to present alternatives to overcome various crises facing church education. Therefore, it is the task of church education to establish standards so that we can live a life where the Bible becomes the standard. In other words, it is to give them biblical faith. Furthermore, it is necessary to point out and understand Christian faith in the Korean church, which has been evaluated as insufficient. In addition, establishing a Christian worldview and realizing the Kingdom of God that practice justice and love in society are tasks that can be accomplished efficiently through Christian education. Therefore, the Korean church should actively seek ways to support the practice of Christian education as well as church education in forming ideal Christians which is the goal of Christian education. 한국교회 교회교육은 매우 심각한 위기를 맞고 있다. 이 위기는 현 사회가 바라보는 교회에 대한 부정적인 인식에서 시작된다. 교회에 대한 부정적인 인식은 어린이 청소년들과 청년 그리고 성인에 이르기까지 교회를 떠나는 현상을 가져 왔다. 그동안 기독교 교육의 문제와 그 대안 연구는 수없이 많이 이뤄졌다. 그러나 그 문제점들은 여전히 교회교육의 문제로 남아 있다. 즉 제안된 대안들이 교회교육문제를 해결하는 대안이 되지 못하고 문제점으로 남아 있는 것이다. 이러한 문제를 해결하기 위해서 패러다임의 변화가 요구되며, 교회의 위기를 극복하기 위해서는 대안과 그 방법적인 요인들을 연구하고 적용 점들을 찾아야 한다. 오늘의 교회교육은 포스트모더니즘과 정보화에 절대적인 영향을 받고 있다. 그러데, 교회교육은 기독교 신앙을 전수하는 기독교 정체성을 위한 교육이다. 이러한 기독교 교육이 신앙적 학문적 정체성에 대한 도전과 위기를 맞고 있다. 기독교 교육은 이러한 현실을 자각하고 교회교육이 당면해 있는 다양한 위기들을 극복할 수 있는 대안을 제시해야 하는 책임이 있다. 따라서 성경이 표준이 되는 삶을 살도록 표준을 세워주는 것이 교회교육의 과제이다. 즉 성경적 믿음을 갖게 하는 것이다. 그리고 그동안 미흡한 것으로 평가된 한국교회에 대한 기독교 신앙에 대한 지적과 이해가 필요하다. 또한, 기독교 세계관의 확립과 사회 안에서의 공의와 사랑을 실천하는 하나님 나라를 구현하는 일은 기독교 교육을 통해 효율적으로 이루어질 수 있는 과제들이다. 따라서 한국교회는 기독교 교육의 목표인 이상적 그리스도인 형성에 있어 교회교육뿐 아니라 기독교 교육의 실천을 지원하는 방법을 적극적으로 모색해야 한다.

한국교회 갱신과 기독교교육의 과제

김기숙 한국기독교교육정보학회 2003 기독교교육정보 Vol.7 No.-

The slogan of religious reformation that the reformed church should keep reforming itself(ecclesia samper reformanda) not only was essential to the period of religious reformation, but also has been useful throughtout the whole history of Christinaity. The modern church of our age also has several problems so that the church can be renewed. Some people try to find out some solutions to those problems in the essential area of the church such as Liturgia, Didache, Koinonia, Diakonia, etc., and others in the secondary area of the church like organization and order. What does it mean by the slogan that the church of our age should be changed? This paper is going to analyze critically what the problems of Korean churches are, and try to suggest what should be taught or which course should be taken so that our modern church can be changed better than now. In dealing with the direction and contents of the religious education in the church in the information age I think that renewal should be made from the viewpoint of recovery. To support my thesis, I prove the inevitability of the church renewal by clarifying theologically the meaning of the church renewal. Then I deal with the three main parts of the church education tasks, each of which consists of two categories: the essential part and the social request. For the education for spiritual growth, the church should provide faith education, try to recover relationships, and give a religious education to turn Christians as faithful disciples. For the community education, the church should give practical education(Praxis Education) and suggest specific methodology for the community education. For information education, the church should teach clearly the objects of knowledge and improve the curriculum. To avoid any misunderstanding, I clarify that my intention of this paper tries to suggest a fundamental direction and contents for the church education for the glory of God's Kingdom, never to criticise the present system or situations of Korean churches, nor to suggest any specific educational methodology.

Transition from church school-centered education to family-centered Christian faith education

이정관(Jeung Gwan Lee) 한국기독교교육학회 2022 기독교교육논총 Vol.- No.68

The purpose of this study is to restore religious education at home. Currently, Korean church education is facing a crisis. First, there is a decrease in the number of children in the church due to the problem of the low fertility rate. Second, the number of young people leaving the church is increasing. As a result, Maneun Church and church schools are being reduced or closed. In order to solve this problem, it is necessary to change from church school-centered education to family-centered faith education. This is because the restoration of faith education is also connected with the restoration of the Korean church in crisis. As an alternative to overcome the current crisis of church education, it is necessary to return to the original form of religious education. In other words, we must return to the way God commanded religious education through parents at home. The most important thing is to overcome and recover from the absence of religious education at home. A Christian home becomes a place of education that fulfills the primary responsibility of religious education for children. God has given his parents the primary authority and responsibility for the religious education of their children. However, amid changes in society and home, the educational function of the home was entrusted to other educational institutions or specialized teachers. Parents of Christian families tend to delegate their children s religious education to church schools by neglecting their educational authority and responsibility. Therefore, the purpose of this study is to reinforce that parents should have a Christian view of faith education and become the main agents of their children s faith education. Parents have the authority, responsibility, and duty as teachers for religious education given by God. The educational authority and responsibility of parents originate from God. God has commanded his parents to bring up their children in faith. Therefore, for parents to become the main agents of their children s religious education, restoration is needed in Christian home education. Therefore, the task of restoring the Christian family as a place of effective Christian education and fulfilling the educational mission of faith that God has given to parents is, first, that parents and the church must recognize the importance of Christian home education anew. Second, parents must have the correct awareness and mission in the Christian view of children. The mission of parents in a Christian home is to teach, train, and admonish their children in the Lord so that they can live with Christian values. Third, the church should actively support home education and form a deep bond between church education and home education.

Transition from church school-centered education to family-centered Christian faith education

이정관 한국기독교교육학회 2022 기독교교육논총 Vol.- No.69

The purpose of this study is to restore religious education at home. Currently, Korean church education is facing a crisis. First, there is a decrease in the number of children in the church due to the problem of the low fertility rate. Second, the number of young people leaving the church is increasing. As a result, Maneun Church and church schools are being reduced or closed. In order to solve this problem, it is necessary to change from church school-centered education to family-centered faith education. This is because the restoration of faith education is also connected with the restoration of the Korean church in crisis. As an alternative to overcome the current crisis of church education, it is necessary to return to the original form of religious education. In other words, we must return to the way God commanded religious education through parents at home. The most important thing is to overcome and recover from the absence of religious education at home. A Christian home becomes a place of education that fulfills the primary responsibility of religious education for children. God has given his parents the primary authority and responsibility for the religious education of their children. However, amid changes in society and home, the educational function of the home was entrusted to other educational institutions or specialized teachers. Parents of Christian families tend to delegate their children's religious education to church schools by neglecting their educational authority and responsibility. Therefore, the purpose of this study is to reinforce that parents should have a Christian view of faith education and become the main agents of their children's faith education. Parents have the authority, responsibility, and duty as teachers for religious education given by God. The educational authority and responsibility of parents originate from God. God has commanded his parents to bring up their children in faith. Therefore, for parents to become the main agents of their children's religious education, restoration is needed in Christian home education. Therefore, the task of restoring the Christian family as a place of effective Christian education and fulfilling the educational mission of faith that God has given to parents is, first, that parents and the church must recognize the importance of Christian home education anew. Second, parents must have the correct awareness and mission in the Christian view of children. The mission of parents in a Christian home is to teach, train, and admonish their children in the Lord so that they can live with Christian values. Third, the church should actively support home education and form a deep bond between church education and home education.

The implication for the education ministry for layperson based on Calvin's doctrine on education

이정서 한국실천신학회 2011 신학과 실천 Vol.0 No.29

The fully-grown Korean church has been criticized from all social standings since the church had lost its nature and mission filled with non-christian and non-ideal factors. The purpose of this paper is to seek practical measures to deal with problems the Korean church has and to restore the church’s dynamic characteristics in order to identify the necessity about the roles of Christian education. The most significant factor can be found in the education for layman. To deal with th layman education, this paper will analyze the church problems which have been created in the rapidly-changing Korean society. By doing so, Korean church could develop its potential to perform the ministry for layman more effectively. Theretofore, this paper concentrates on the layman education of the several roles of the Korean church. Korean church has paid much attention to its expansion and growth while it has been indifferent to its internal growth. Meanwhile, when many church members are gathered in the church, it was considered that this is the work of the Holy Spirit. In fact, that it is true that various Christian events such as revival conferences and Big Inviting Day, etc. greatly affects the revival of the church. However, it is still questionable whether the church has internally grown as much as the church has quantitatively grown. In Korea, about a quarter or a fifth of the total population is Christians. However, it is lamentable that the Christians could not act as Christians in the society. This is largely because the Korean churches have been accustomed to carrying out he ministry for the entire church itself, but having not paid much attention to each church member’s faith life. Thus, this paper will describe a right methodological theory for education aimed at laymen through the doctrine on education and find a new direction for the layman education. This will be described with four steps. Firstly, the purpose of this paper is to establish proper methodological theory on layman education through doctrine on education. To illustrate the purpose, the effects of church education for layman based on the Bible and the Historic view of the church. This will describe the direction and responsibility for church education. Secondly, this paper examines Calvin's doctrine on education and its significance for the education of the laymen on the ministerial standpoint. At the same time, it will consider in the viewpoint of education ministry how Calvin concerned about the matter based on theological basis. In doing so, this paper will emphasis the necessity of the doctrine on education and suggest its direction for future. Thirdly, it establishes the relationship between the implication of church education through the doctrine and the education for laymen. For this, it will analyze present condition of church education and based on this, it offers suggestions for improving awareness of pastors. This approach could suggest that how the doctrine on education of Calvin can be applied and performed to the layman education in the modern society. To accomplish the purposes, this paper will attempt to find the implication for the layman-education-based ministry on a basis of the doctrine on education of John calvin who was a pastor in the 16th century, educator, reformer and distinguished theologian.

The implication for the education ministry for layperson based on Calvin's doctrine on education

Lee, Jeongseo 한국실천신학회 2011 신학과 실천 Vol.0 No.29

The fully-grown Korean church has been criticized from all social standings since the church had lost its nature and mission filled with non-christian and non-ideal factors. The purpose of this paper is to seek practical measures to deal with problems the Korean church has and to restore the church’s dynamic characteristics in order to identify the necessity about the roles of Christian education. The most significant factor can be found in the education for layman. To deal with th layman education, this paper will analyze the church problems which have been created in the rapidly-changing Korean society. By doing so, Korean church could develop its potential to perform the ministry for layman more effectively. Theretofore, this paper concentrates on the layman education of the several roles of the Korean church. Korean church has paid much attention to its expansion and growth while it has been indifferent to its internal growth. Meanwhile, when many church members are gathered in the church, it was considered that this is the work of the Holy Spirit. In fact, that it is true that various Christian events such as revival conferences and Big Inviting Day, etc. greatly affects the revival of the church. However, it is still questionable whether the church has internally grown as much as the church has quantitatively grown. In Korea, about a quarter or a fifth of the total population is Christians. However, it is lamentable that the Christians could not act as Christians in the society. This is largely because the Korean churches have been accustomed to carrying out he ministry for the entire church itself, but having not paid much attention to each church member’s faith life. Thus, this paper will describe a right methodological theory for education aimed at laymen through the doctrine on education and find a new direction for the layman education. This will be described with four steps. Firstly, the purpose of this paper is to establish proper methodological theory on layman education through doctrine on education. To illustrate the purpose, the effects of church education for layman based on the Bible and the Historic view of the church. This will describe the direction and responsibility for church education. Secondly, this paper examines Calvin's doctrine on education and its significance for the education of the laymen on the ministerial standpoint. At the same time, it will consider in the viewpoint of education ministry how Calvin concerned about the matter based on theological basis. In doing so, this paper will emphasis the necessity of the doctrine on education and suggest its direction for future. Thirdly, it establishes the relationship between the implication of church education through the doctrine and the education for laymen. For this, it will analyze present condition of church education and based on this, it offers suggestions for improving awareness of pastors. This approach could suggest that how the doctrine on education of Calvin can be applied and performed to the layman education in the modern society. To accomplish the purposes, this paper will attempt to find the implication for the layman-education-based ministry on a basis of the doctrine on education of John calvin who was a pastor in the 16th century, educator, reformer and distinguished theologian.

교회공동체와 학교를 통한 청소년교육의 방법론 연구

성창환 서울장신대학교 출판부 2022 서울長神論壇 Vol.- No.30

The problem that the wave of modernization of Korean society has had on church education is very serious. one of the biggest reasons is the stubbornness of the conservative nature of the church orthodox faith according to change. in addition, the development of civilization that comes from social change makes all areas of life of church members flow to the material aspect rather than the pursuit of faith, which is the spiritual aspect. this is intensifying the problem of church education. and church education for adolescents was almost limited to Christian doctrine, creed, or recitation and delivery of church history. as a result, many teenagers attending church today have no choice but to wander due to their own concerns and conference conflicts without receiving specific guidance or education that can be a measure of ethical judgment amid rapidly changing social and cultural changes. Church education is Christian education, and the core of Christian education is faith. in the past and now, faith has been a firm purpose of education in church education. this is a part that most Christian educators acknowledge. in this respect, we know that the lack of faith is a problem in adolescents' lives and that it is urgent to lead them to more mature faith education. in addition, research on this is urgent as it has been found that even the direction of church education for youth guidance is shaking amid the rapidly changing social wave and confusion of youth values. the purpose of this study is to experience true faith by growing into a responsible being in community life as well as personal personality maturity of adolescents through efficient church education in rapidly changing times.

교회-가정의 연계성을 지향하는 간 세대 기독교교육

장신근(Shin-Geun Jang) 연세대학교 신과대학(연합신학대학원) 2011 신학논단 Vol.63 No.-

Today’s world is both locally and globally characterized by separation rather than by integration among generations. This phenomena also occurs within the church. Taking this fact into account, this essay aims to pose a form of intergenerational education in the church and family as an alternative to the current intergenerational education in the context of the local Korean churches. The following three problems often arise in the current intergenerational education of the Korean church: 1) lack of solidarity between church and family, 2) imbalance of educational contents between individual-familial-eccelesial levels and social-public levels, and 3) unilateral emphasis in teaching-learning methods. This essay seeks an alternative form of intergenerational education that is characterized by 1) solidarity between church and family, 2) balance of educational contents between individual-familial-eccelesial levels and social-public levels, and 3) mutual emphasis in teaching-learning methods. This essay later proposes the necessities of intergenerational education for the church and family, exploring the trinitarian communion ecclesiology as its theological basis that emphasizes koinonia both within and beyond the church-family. This essay also attempts to define intergenerational education, its goal, models, and composing elements. Lastly, this essay provides a form of intergenerational education characterized by the solidarity between church and family, placing the focus on children. For these purposes, this essay employs mainly literature research method-ology based on books and essays on intergenerational education in the context of the church and family. Finally, this model can be used as a guideline in designing and developing a more balanced and integrated form of intergenerational education for the current Korean local churches. Today’s world is both locally and globally characterized by separation rather than by integration among generations. This phenomena also occurs within the church. Taking this fact into account, this essay aims to pose a form of intergenerational education in the church and family as an alternative to the current intergenerational education in the context of the local Korean churches. The following three problems often arise in the current intergenerational education of the Korean church: 1) lack of solidarity between church and family, 2) imbalance of educational contents between individual-familial-eccelesial levels and social-public levels, and 3) unilateral emphasis in teaching-learning methods. This essay seeks an alternative form of intergenerational education that is characterized by 1) solidarity between church and family, 2) balance of educational contents between individual-familial-eccelesial levels and social-public levels, and 3) mutual emphasis in teaching-learning methods. This essay later proposes the necessities of intergenerational education for the church and family, exploring the trinitarian communion ecclesiology as its theological basis that emphasizes koinonia both within and beyond the church-family. This essay also attempts to define intergenerational education, its goal, models, and composing elements. Lastly, this essay provides a form of intergenerational education characterized by the solidarity between church and family, placing the focus on children. For these purposes, this essay employs mainly literature research method-ology based on books and essays on intergenerational education in the context of the church and family. Finally, this model can be used as a guideline in designing and developing a more balanced and integrated form of intergenerational education for the current Korean local churches.