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.

한국교회 교회교육 지도자 양성 방안 연구

나삼진 ( Sam Jin Na ) 한국복음주의신학회 2014 성경과신학 Vol.71 No.-

Education in the Korean church is being carried out by nonprofessionals, generally not fully committed and unprofessional. In order to renew and innovate church education, there is a need of systematic training for church educational leaders. The researcher desires to find it in the educational system for Director of Christian Education in the American church. The Director of Christian Education in the American church has a significant role and is producing significant outcome through consistent and systematic training. Although the system of Director of Christian Education in Korea has been discussed and enacted in the Korean Methodist Church, Presbyterian Church of Korea, and Presbyterian Church in Korea, it is not being actively promoted. As a professional Christian educator, the Director of Christian Education must be trained in the Bible and Theology, the theory and application of Christian Education, and the practice of Church Education in order to effectively carry out his/her duty. As the training plan for the Korean Church educational professionals, the researcher suggests diversification and development of professionalism in the Master of Divinity program in the seminary, restructuring Christian Education curriculum in a practical matter in Christian colleges, as well as training laymen as church educators considering the characteristics of many small Korean churches.

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.

교회에서 평생교육 활성화 방안 탐색

윤옥한 한국실천신학회 2024 신학과 실천 Vol.- No.91

평생교육의 이론과 실제는 기독교 교육에서도 다루어져 왔다. 이를 한마디로 ‘기독교 평생교육’이라고 한다. ‘기독교 평생교육’이라는 명칭이 낯선 이유는 그동안 성서 교육을 평생교육과 연결하지 못했기 때문이다. 이 연구의 목적은 교회에서 평생교육 활성화 방안을 탐색하여 지역 사회 평생교육기관으로서 교회의 역할을 제시하는 것이다. 연구 목적을 달성하기 위한 연구 문제는 첫째, 교회 내 평생교육의 현황은 어떠한가? 둘째, 교회 평생교육 활성화를 위한 방안은 무엇인가? 이다. 연구 결과는 다음과 같다. 첫째, 교회 내 평생교육 현황은 다음과 같다. 교회 내 평생교육 관련 부설 기관으로 인정받고 운영하는 기관은 000 복지재단, 000 도서관, 000 유치원, 000 노인학교 등 다양하다. 이 외에 평생교육 관련 프로그램을 운영하거나 유사한 평생교육 관련 형태로 운영되는 것으로는 주일 학교, 부부 학교, 아버지 학교, 결혼예비학교, Mother Wise, 상담실 등 개 교회마다 다양한 대상, 다양한 방법, 다양한 기간으로 실시하고 있다. 둘째, 교회 평생교육 활성화 방안을 다양하게 제시하였다. ①신앙 공동체 중심 교육이 중요하다. ②교회가 지역 사회의 평생교육기관으로서 역할을 하기 위해 필요한 평생교육 지원 시스템 마련이 필요하다. ③교회와 지역 사회와의 연계 시스템이 필요하다. ④교회 시설의 개방이 필요하다. ⑤노인 교육에 대한 근본적인 의식 전환이 필요하다. ⑥다양한 교육 프로그램을 제공할 필요가 있다. ⑦원격 교육시스템을 활용한 활성화가 필요하다. ⑧교회에서 평생교육 활성화 문화를 조성할 필요가 있다. ⑨교회가 필요에 따라 평생교육 기관으로 지정받을 수 있는 법적 근거 마련이 필요하다. ⑩교회는 평생교육사 과정에 관심을 가질 필요가 있다. 이상의 제안 사항들과 함께 교회에서 효과적인 평생교육을 위해서는 부설 기관으로서 평생교육 관련 프로그램을 운영하는 것은 물론이고 지역주민을 위한 평생교육 프로그램을 진행할 수 있도록 법적 근거를 마련과 함께 교회는 등록된 성도를 포함한 지역주민을 위한 기관임을 인식시켜 줄 모델이 필요하다. 이러한 방안들은 교회와 지역 사회 모두에게 이로운 결과를 가져올 것이다. 특히, 제안된 해결책들이 실제로 구현될 때 어떤 영향을 미칠지에 관한 연구도 필요하다. 본 논문에서 제시된 해결책들이 교회와 지역 사회 모두에게 이로운 결과를 가져올 것이므로 앞으로도 지속적인 연구와 노력이 있기를 기대한다. The theory and practice of lifelong education have been addressed in Christian education as well. In a word, this is called ‘Christian lifelong education.’ However, the reason why the name ‘Christian lifelong education’ is unfamiliar is because Biblical education or Christian education has not been linked to lifelong education in teaching. The purpose of this study is to explore ways to revitalize lifelong education in churches and present the role of churches as lifelong education institutions in the community. The research questions to achieve the research purpose are: First, what is the current status of lifelong education in the church? Second, what are the plans for revitalizing church lifelong education? am. The research results are as follows. First, the current status of lifelong education within the church is as follows. There are various organizations recognized and operated as lifelong education-related affiliated organizations within the church, including the Welfare Foundation, the Library, the Kindergarten, and the Senior School. In addition, life-long education-related programs or similar life-long education-related programs are operated in each church, such as Sunday school, couple's school, father's school, marriage preparation school, Mother Wise, and counseling center, and are conducted for various targets, in various methods, and for various periods of time in each church. I'm doing it. Second, various ways to revitalize church lifelong education were presented. ①Faith community-centered education is important. ②In order for the church to function as a lifelong education institution in the local community, it is necessary to establish a lifelong education support system. ③A linkage system between the church and the local community is needed. ④Church facilities need to be opened. ⑤A fundamental change in consciousness regarding education for the elderly is needed. ⑥There is a need to provide a variety of educational programs. ⑦It is necessary to revitalize the distance education system. ⑧There is a need to create a culture of revitalizing lifelong education in churches. ⑨It is necessary to establish a legal basis for churches to be designated as lifelong education institutions when necessary. ⑩Churches need to be interested in lifelong education history courses. In addition to the above suggestions, in order to provide effective lifelong education in the church, it is necessary to establish a legal basis to not only operate lifelong education-related programs as an affiliated institution but also conduct lifelong education programs for local residents, and the church must include registered believers. A model is needed to help people recognize that it is an organization for local residents. These measures will bring beneficial results to both the church and the community. In particular, research is needed on what impact the proposed solutions will have when actually implemented. We expect continued research and efforts in the future as the solutions presented in this paper will bring beneficial results to both the church and the local community.

한국교회학교의 위기의 내적인 요인 심층분석

전병철 ( Jun Byoungchul Joseph ) 아신대학교 신학연구소 2016 ACTS 신학저널 Vol.30 No.-

Korean churches grew so rapidly that there would be no other examples like that in the world church history. And now they are falling down as if they had wings. There are many factors contributing to the declines of churches in Korea. Of course, there is a natural factor of demographic declines. (i.e. the marriage rate and child birth rate are constantly declining in Korea these days.) However, there are also inner factors that cause the churches decline. They are negative images about churches and Christianity in general, people loosing their religious tendency, and secularization of churches that reflect consumerism of church members. This study examines the internal factors that contribute to the declines of church education in Korea through in-depth interviews with local church education staff. This article asserts that the lack of philosophy for the educational ministry is the key factor that causes the church education decline. A leader`s lack of educational philosophy brings the lack of experts of education and which also cause the teachers` lacking competences and this is consequences of poor family education at home. This study is a qualitative study through a series of in-depth interviews that try to read unspoken reality of local church education ministry that could not be examined a mere quantitative study. This qualitative study is originally based on the quantitative study conducted by a research team led by Dr. Youngjoo Hahm in 2015 with the support of the Korea Evangelical Theological Society. This study confirms that the research team`s research results and the suggestions for the improvements are valid and practical. In conclusion, the author suggests three recommendations for the effective future church education. First, to receive a regular evaluation and consultation from a reliable research center and consulting group; second, to provide practical training for the teacher`s expertise; third, to evaluate and improve the current seminary`s curriculum for more effective training of educational staff. There is a saying that `crisis is an opportunity.` It is crisis of the church education, but it is the best opportunity for changes as well.

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.

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.

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.