교회 조직행정과 교회 성장의 상관관계 분석

양영태 한국교회법학회 2022 교회와 법 Vol.9 No.1

Correlation Analysis between Church Organization Administration and Church Growth Yang, young tae * This article is relationship of how the administration of church organization affects the quantitative growth of the church. It is Jesus Christ himself who founded the church. The church is a place where there is no choice but to grow. Because God is the one who builds and leads the church. Of course, growth here does not mean only quantitative growth. However, since it is difficult to measure qualitative growth or spiritual growth, this paper focused on quantitative growth. An important fact in the quantitative growth of the church is that the administration of the church organization is closely related. As an example, the Yeouido Full Gospel Church, the most representative of the quantitative growth of the church, is the most representative church that has grown by effectively utilizing the administration of district organization. Second, the rapid growth of global churches in a short period of time is ranch organization administration. In addition, Gwacheon Church is a church that has grown through regional organizational administration and evangelism. As such, it shows that the church is growing according to how to manage organizational administration. At the moment when the growth of the church has stopped, the need for more management of the church organization administration is raised. However, it should not be forgotten that pursuing only this quantitative growth can lead to damage to the nature and spirit of the church. In addition to quantitative growth through administration, the church should have a mission of church organization administration to restore the true nature of Jesus Christ, the spiritual essence of the church. True church growth can be achieved when administration is carried out by the center of God's sovereignty, which is a true church organization administration. The administration of church organization is God-centered, and it is hoped that the church will grow more quantitatively through more strategic church organization administration. ■ 초록 “교회 조직행정과 교회 성장의 상관관계 분석” 본 논문은 교회 조직행정이 교회의 양적 성장에 어떠한 영향을 미치고 있는지에 대한 관계성에 대해 살펴보고 있다. 교회를 세우신 분은 예수 그리스도 자신이시다. 교회는 성장할 수밖에 없는 곳이다. 왜냐하면 교회를 세우시고 이끌어 가시는 분이 하나님이시기 때문이다. 물론, 여기서 성장은 양적 성장만을 의미하는 것은 아니다. 다만, 질적 성장 혹은 영적 성장은 측정하기 어려움이 있기 때문에 본 논문은 양적 성장에 초점을 맞추어 연구하였다. 교회의 양적 성장에 있어서 중요한 사실은 교회 조직행정과 밀접한 관련이 있다는 것이다. 그 사례로, 교회의 양적 성장의 가장 대표적인 여의도 순복음교회는 구역조직행정을 효과적으로 활용하여 성장한 가장 대표적인 교회라 하겠다. 두 번째로, 짧은 시간에 급성장한 지구촌교회의 양적 성장은 목장 조직행정이라 하겠다. 또한, 과천교회는 구역조직행정과 전도를 통하여 성장한 교회라 하겠다. 이렇듯이 교회는 조직행정을 어떻게 운용하느냐에 따라 성장하고 있음을 보여준다. 교회의 성장이 멈춰진 현시점에서 교회 조직행정을 좀 더 어떻게 운영할지에 대한 필요성이 제기된다. 다만, 이러한 양적 성장만을 추구한다면 교회의 본질과 영적인 훼손으로 이어질 수 있음을 잊어서는 안 된다. 교회는 행정을 통한 양적 성장과 더불어 교회의 영적인 본질인 예수그리스도의 본 모습을 회복해야 하는 교회 조직행정의 사명을 가져야 한다. 진정한 교회 조직행정인 하나님 주권 중심에 의한 행정이 이루어질 때 진정한 교회 성장을 이룰 수 있다. 교회 조직행정은 하나님 중심적이며, 좀 더 전략적인 교회 조직행정을 통하여 교회가 더욱 양적으로 성장하기를 바란다.

Growth and Stagnation of the Korean Church

Choi, Dongkyu 한국실천신학회 2011 신학과 실천 Vol.0 No.29

The purpose of this thesis is not only to analyze and evaluate 130 years of the Korean church’s growth, from when the Protestant gospel first reached Korean soil to the first 10 years of the 21st century, but also to address problems the Korean church currently faces and to seek to suggest challenges for its future growth. I divided and analyzed the history of the Korean church in the perspective of its growth to four periods: the first growth period, the tribulation period, the second growth period, and the stagnation period. The first growth period refers to the period from 1884, when Allen stepped on Korean soil as the first Protestant missionary, to 1910, when Japan forcibly annexed Korea. From a quantitative perspective, this period only experienced growth. Many factors, such as unstable sociopolitical environment, nationalistic tendencies of the church, the church’s role in facilitating new culture, the Korean people’s passion for the Gospel and the Word, and voluntary personal evangelism, were crucial in the growth of this period. Furthermore, the revival movement of the 1900s is evaluated to be essential to the growth of this period. During the tribulation period from the 1910s to the 1950s, the Korean church had to focus on reconstructing the its church communities that were damaged from hardships such as Japanese oppression, political unrest after liberation, and the tragedy of the Korean War. Although the Korean church experienced a considerable amount of growth during this period, it not only suffered from external factors, such as oppression and war, but also shrank internally in its faith and evangelistic activities. The Korean church was not able to focus normally on church growth because its priority was to gather its scattered members and rebuild its church organization after liberation. In addition, the Korean War that lasted three years from 1950 greatly damaged the Korean church in its human and material resources, and destroyed all church organizations in North Korea. Therefore, the Korean church had no choice but to set its priority on rebuilding damaged church buildings and restoring the church. The Korean church experiences a growth similar to that of the first growth period during the second growth period, from the 1960s to the 1980s. Sociopolitical factors involved in this rapid quantitative growth of the Korean church during this period are social structural insecurity from a dictatorial government, the Korean-style modernization process that focused on economic development, and adjusted response to urbanization. However, internal factors, such as large-scale evangelistic campaigns, the members’ passion for the Gospel and the Word, and passionate prayer, were more essential in the church’s growth. Despite its enormous quantitative growth, the Korean church also exposes many side effects, such as its quantity-oriented development and egoistic individualism, created by the negative values of modernism. The Korean church has faced stagnation since the 1990s. The Korean church has been unable to properly respond to changes in the missional field; ensnared by past paradigms, the Korean church has been unable to experience the explosive growth of the past. The Korean church’s deviation from being the true church has become an internal pathological phenomena that has been a central factor in its stagnation. The cause of the Korean church’s stagnation lies not in its lack of spiritual passion but in its religious consumerism combined with ethical corruption that has led the society to distrust the church. What the Korean church needs more than anything for it to over come this challenge and continue growing is proper theological reflection. The Korean church today must support and orient itself towards the growth of the true church. Staying true to God’s will and purpose, the Korean church will seek not the egoistic growth of local churches but the growth of God’s kingdom. The three factors the Korean church needs for health church growth are balance between the Gospel and culture, balance between quantitative and qualitative growth, and balance between social change and the spiritual change of individuals.

Growth and Stagnation of the Korean Church

최동규 한국실천신학회 2011 신학과 실천 Vol.0 No.29

The purpose of this thesis is not only to analyze and evaluate 130 years of the Korean church’s growth, from when the Protestant gospel first reached Korean soil to the first 10 years of the 21st century, but also to address problems the Korean church currently faces and to seek to suggest challenges for its future growth. I divided and analyzed the history of the Korean church in the perspective of its growth to four periods: the first growth period, the tribulation period, the second growth period, and the stagnation period. The first growth period refers to the period from 1884, when Allen stepped on Korean soil as the first Protestant missionary, to 1910, when Japan forcibly annexed Korea. From a quantitative perspective, this period only experienced growth. Many factors, such as unstable sociopolitical environment, nationalistic tendencies of the church, the church’s role in facilitating new culture, the Korean people’s passion for the Gospel and the Word, and voluntary personal evangelism, were crucial in the growth of this period. Furthermore, the revival movement of the 1900s is evaluated to be essential to the growth of this period. During the tribulation period from the 1910s to the 1950s, the Korean church had to focus on reconstructing the its church communities that were damaged from hardships such as Japanese oppression, political unrest after liberation, and the tragedy of the Korean War. Although the Korean church experienced a considerable amount of growth during this period, it not only suffered from external factors, such as oppression and war, but also shrank internally in its faith and evangelistic activities. The Korean church was not able to focus normally on church growth because its priority was to gather its scattered members and rebuild its church organization after liberation. In addition, the Korean War that lasted three years from 1950 greatly damaged the Korean church in its human and material resources, and destroyed all church organizations in North Korea. Therefore, the Korean church had no choice but to set its priority on rebuilding damaged church buildings and restoring the church. The Korean church experiences a growth similar to that of the first growth period during the second growth period, from the 1960s to the 1980s. Sociopolitical factors involved in this rapid quantitative growth of the Korean church during this period are social structural insecurity from a dictatorial government, the Korean-style modernization process that focused on economic development, and adjusted response to urbanization. However, internal factors, such as large-scale evangelistic campaigns, the members’ passion for the Gospel and the Word, and passionate prayer, were more essential in the church’s growth. Despite its enormous quantitative growth, the Korean church also exposes many side effects, such as its quantity-oriented development and egoistic individualism, created by the negative values of modernism. The Korean church has faced stagnation since the 1990s. The Korean church has been unable to properly respond to changes in the missional field; ensnared by past paradigms, the Korean church has been unable to experience the explosive growth of the past. The Korean church’s deviation from being the true church has become an internal pathological phenomena that has been a central factor in its stagnation. The cause of the Korean church’s stagnation lies not in its lack of spiritual passion but in its religious consumerism combined with ethical corruption that has led the society to distrust the church. What the Korean church needs more than anything for it to over come this challenge and continue growing is proper theological reflection. The Korean church today must support and orient itself towards the growth of the true church. Staying true to God’s will and purpose, the Korean church will seek not the egoistic growth of local churches but the growth of God’s kingdom. The thre... The purpose of this thesis is not only to analyze and evaluate 130 years of the Korean church’s growth, from when the Protestant gospel first reached Korean soil to the first 10 years of the 21st century, but also to address problems the Korean church currently faces and to seek to suggest challenges for its future growth. I divided and analyzed the history of the Korean church in the perspective of its growth to four periods: the first growth period, the tribulation period, the second growth period, and the stagnation period. The first growth period refers to the period from 1884, when Allen stepped on Korean soil as the first Protestant missionary, to 1910, when Japan forcibly annexed Korea. From a quantitative perspective, this period only experienced growth. Many factors, such as unstable sociopolitical environment, nationalistic tendencies of the church, the church’s role in facilitating new culture, the Korean people’s passion for the Gospel and the Word, and voluntary personal evangelism, were crucial in the growth of this period. Furthermore, the revival movement of the 1900s is evaluated to be essential to the growth of this period. During the tribulation period from the 1910s to the 1950s, the Korean church had to focus on reconstructing the its church communities that were damaged from hardships such as Japanese oppression, political unrest after liberation, and the tragedy of the Korean War. Although the Korean church experienced a considerable amount of growth during this period, it not only suffered from external factors, such as oppression and war, but also shrank internally in its faith and evangelistic activities. The Korean church was not able to focus normally on church growth because its priority was to gather its scattered members and rebuild its church organization after liberation. In addition, the Korean War that lasted three years from 1950 greatly damaged the Korean church in its human and material resources, and destroyed all church organizations in North Korea. Therefore, the Korean church had no choice but to set its priority on rebuilding damaged church buildings and restoring the church. The Korean church experiences a growth similar to that of the first growth period during the second growth period, from the 1960s to the 1980s. Sociopolitical factors involved in this rapid quantitative growth of the Korean church during this period are social structural insecurity from a dictatorial government, the Korean-style modernization process that focused on economic development, and adjusted response to urbanization. However, internal factors, such as large-scale evangelistic campaigns, the members’ passion for the Gospel and the Word, and passionate prayer, were more essential in the church’s growth. Despite its enormous quantitative growth, the Korean church also exposes many side effects, such as its quantity-oriented development and egoistic individualism, created by the negative values of modernism. The Korean church has faced stagnation since the 1990s. The Korean church has been unable to properly respond to changes in the missional field; ensnared by past paradigms, the Korean church has been unable to experience the explosive growth of the past. The Korean church’s deviation from being the true church has become an internal pathological phenomena that has been a central factor in its stagnation. The cause of the Korean church’s stagnation lies not in its lack of spiritual passion but in its religious consumerism combined with ethical corruption that has led the society to distrust the church. What the Korean church needs more than anything for it to over come this challenge and continue growing is proper theological reflection. The Korean church today must support and orient itself towards the growth of the true church. Staying true to God’s will and purpose, the Korean church will seek not the egoistic growth of local churches but the growth of God’s kingdom. The three fac...

교회성장운동과 조사연구의 상관관계 연구

김성익(Kim, Sung Ik) 한국선교신학회 2012 선교신학 Vol.30 No.-

The church growth movement, which is one of the most influential school of mission theology in the 20th century, was born in the postcolonial turmoil which traditional Western churches began to experience stagnation and decline on the home front in North America as well as Europe. In this climate of uncertainty, the research of Donald A. McGavran who had been influenced by the research project of J. Wascon Pickett for the church growth in India, questioned the status quo in missions. This produced The Bridges of God (1955) which suggests new ways to envision the missionary task of the churches. Later on McGaveran’s church growth theories based on research continually challenged the traditional mission strategies and suggested more effective and culturally sensitive ways to win people to Christ. Under his influence, church growth, together with his strong recommendation to adopt research for the church growth, became an indispensable and essential] condition of missions. It is because effective mission strategy based on research for church growth is an indicator of faithfulness to God's command to him. Whereas early church growth movement was mainly concerned with the two−third world church, in 1970s it had been applied into the North American church. Later on many institutes of church growth and church growth scholars have influenced missiology through the different research models. However, it is notable that, while social scientists focus on the contextual factors over which the church have no control, McGavran’s research paradigm usually emphasizes on institutional factors over which the church has control. Nevertheless, it does not discard its contextual factors. By accepting the methodologies of social sciences, the church growth movement has continually developed the effective manuals for research to standardize the research procedures. Although research is not a perfect tool for church growth, strategic research for church growth may well be the most important legacy of church growth movement.

교회성장의 새로운 방향 설정을 위한 시론 ― 선교적 교회성장의 개념 정립을 위하여

최동규 한국선교신학회 2013 선교신학 Vol.32 No.-

This paper is to lay the theoretical foundation of missional church growth, which should be a new paradigm of church growth, in order to renew the Korean church in which distorted concepts of church growth are widespread. In this paper, I define missional church growth as the growth of missional church, which expands its social influence of the Gospel by becoming the witnessing church culturally appropriate in its local community and the world, in terms of not only inner dynamics through worship, education, and fellowship but also the praxis of evangelism, church planting, incarnational ministry, and public discipleship, ultimately the increase of responsible church members who came to the Christ. Prior to explaining the frame and basic concepts of missional church growth, I conducted two studies: firstly, I inquired into the theological theories of church growth and among them tried to find critical clues connecting to the missional church growth; and secondly, from a cultural view point, attempted to elucidate both the fact that some main concepts of traditional church growth theories were affected by modern values, and the postmodern culture is challenging Christian churches today to prepare a new paradigm of church growth. Basically, the missional church growth aims to accomplish the Lord’s Great Commission(Mt. 28:19­20), which includes both evangelical mandate and cultural mandate. Thus, it is harmoniously toward enhancing both conversion growth and the social influence of the Gospel. It is also related to the endeavor to realize the apostolicity inherent in local churches, the missionary nature of the church. Its accomplishment would be through enhancing inner dynamics based on worship, education, and fellowship, and activating its missionary praxis toward the world. The missionary praxis includes four main works: evangelism, church planting, incarnational ministry, and public discipleship. Therefore, it could be mentioned that the missional church growth is carried out through the balanced perspective and practices in terms of the Gospel and culture. Finally, the missional church growth should be practiced in an orderly process. The nature, ministry, and structure of the church, three aspects in the life of the missional church, must be in regular sequence. Their order must not be changed: its ministry must come out of its nature and its structure must be built to fulfil its ministry effectively. When neglecting this orderly sequence, the church would be program­directed and losing its missionary nature, which consequently produces distorted church growth.

교회성장의 성경적 원리 : 엡 4:11-16을 중심으로

임영효 고신대학교 고신신학연구회 2011 고신신학 Vol.- No.13

본고의 목적은 에베소서 4장 11-16절에 근거하여 교회성장의 성경적 원리들, 즉 교회성장의 방편과 교회성장의 과정, 교회성장의 목표와 결과, 그리고 교회성장의 원천과 환경에 대하여 고찰해 보고자 하는데 있다. 오늘날 우리 주변에서는 주님의 교회가 정체내지 퇴보하고 있다는 우리의 목소리들이 들려지고 있다. 그러나 교회는 인간의 계획의 산물이 아니라 성육신 하시고 부활하시고 승천하신 주님께서 친히 설립하신 영적 유기체로 독특한 기능과 사명을 가지고 있다. 이런 교회가 어떻게 성장해 나가게 되어지는가는 모든 교회사역자들의 관심과 조목을 받고 있는 중요한 이슈로서 지금까지 많은 이론과 방법론들이 제시되어져 왔다. 그러나 그 동안 제시되어져 왔던 교회성장의 원리와 방법론들이 확고하게 성경의 기초를 가지지 못하고 성경의 지지를 받고 있지 못하다는 평가가 주어지고 있는 것 또한 사실이다. 따라서 교회성장의 원리를 성경에서 찾아 체계화시켜 나가는 것의 시급함을 인식하면서 본고에서는 이 에베소서의 본론 가운데 가장 간명한 형태로 그리스도께서 교회성장을 이루어 가시는 하나님의 계획이 들어있음을 구체적으로 보여주고자 한다. 특별히, 에베소서 4장은 말씀을 전하거나, 말씀으로 양육하거나 가르치는 은사를 가진 사역자(복음전하는 자, 목사와 교사)들을 강조하고 있는 이유는 주님의 교회가 하나님의 계획대로 성장해 나가고, 그 기능과 역할을 다하는 영적 공동체가 되기 위해서는 말씀을 바로 전하고 먹이고, 가르치는 것이 가장 중요하기 때문이라는 사실을 드러내 보여주고 있다. 이 핵심 사역자들은 교회의 설립과 성장에 중요한 역할을 수행하는 자들로서 이들이 교회 구성원들을 온전케 하므로, 지체들로 부름받은 구성원들이 받은바 은사를 따라 봉사의 일을 온전히 감당해 나가게 되어지고, 그 결과 주님의 몸된 교회가 세워지고 성장해 나가게 될 것을 가르쳐주고 있다. 무엇보다도, 에베소서 4장은 교회의 영적 지도자들은 교회의 모든 구성원들이 한 사람도 예외 없이 사역에 부르심을 받았으며, 이러한 봉사의 사역을 수행해 나갈 수 있는 은사를 주님께로부터 받았다는 사실을 일깨워 주어야 함을 강조하고 있다. 다시 말해서, 성장하는 건강한 교회의 표식은 모든 구성원들이 받은 은사와 능력의 분량을 따라 능동적으로 사역에 참여하는 것임을 보여주고 있다. 이것은 오늘날 마케팅 이론의 영향으로 교회 구성원을 단순히 소비자 혹은 고객으로 대하고자 하는 사상은 지극히 위험스럽고 왜곡된 생각임을 밝혀주고 있다. 따라서 교회 지도자들은 성도들을 대신하여얼마나 일을 많이하고 잘 하느냐에 의해서가 아니라 그 성도들이 사역할 수 있도록 얼마나 잘 구비시켜 가고 있는가에 의해 평가를 받아야 할 것이다. 또한 에베소서 4장은 교회성장의 목표가 진리 안에서 교회의 영적 하나 됨과 교회의 머리되신 그리스도를 닮아가는 구성원들의 영적 성장에 있음을 언급하고 있으며, 이 목표가 성취되어질 때 그 결과로서 믿음에 견고히 서게 되어지고 사랑의 증거를 통하여 삶의 모든 영역에서 복음의 영향력을 끼치게 되어지고 전도의 열매를 맺게 되어짐을 보여주고 있다. 이런 자리에 이르기 위해서는 교회의 구성원 각자가 충만하게 성장해 나가지 않으면 공동체로서의 교회가 충만하게 성장할 수 없음을 가르쳐 주고 있다. 또한, 교회를 떠나서는 개인의 온전한 성장도 일어날 수 없음을 암시해 주고 있다. 왜냐하면 몸의 구성원으로서 각 지체는 서로에게 속하여 있고, 서로에게 도음을 주고, 서로를 필요로 하기 때문이다. 또한 교회성장의 원천이자 원동력은 바로 머리되신 예수 그리스도이시기에 교회 사역자들과 구성원들은 모두는 주인 안에 거하여야 하며 주님의 능력을 힘입을 수 있도록 긴밀한 관계를 유지해 나가야 함을 말씀하고 있다. 한 걸음 더 나아가, 주님의 계획대로의 교회성장이 이루어져 나가기 위해서는 사랑이라는 교회성장의 환경이 반드시 조성되어져야 함을 분명히 보여주고 있다. 왜냐하면 교회는 하나님의 사랑 안에서 성장하는 영적 공동체이기 때문이다. 따라서 이 그리스도의 사랑이 교회 안에 충만하게 되어질 때에(엡 3:18-19), 비로소 교회는 생기와 활력을 얻어서 이 사랑의 통로를 통하여 모든 구성원들이 부여받은 은사가 막히없이 흘러내림으로 몸된 교회는 최상의 건강상태를 유지하면서 매력적인 모습으로 질적으로 양적으로 성장해 나가게 될 것이며 주님의 계획대로 교회로서의 기능과 사명을 온전히 감당해 나갈 수 있게 될 것이다. 결론적으로 에베소서가 보여주는 교회성장은 질적 성장의 결과로서 양적 성장이 주어지게 됨을 보여주고 있다. 그러므로 오늘날 교회 사역자들은 질적 성장에 초점을 맞추지 아니하고 이를 무시하고 양적 성장을 추구하는 것은 정상적인 교회 혹은 건강한 교회로서 성장해 갈 수 없음을 인식하여 무엇보다도 성도를 온전케 하는 질적 성장에 사역의 최우선 순위를 둘 수 잇어야 할 것이다. 이와 같이, 교회의 말씀 사역자들이 영적 성장을 목적으로 사역하면, 수적 성장은 The purpose of this paper is to investigate the biblical principles of church growth based on Ephesians 4:11-16. That is, this paper deals with the means of church growth, the process of church growth, the goals and results of church growth, and the source and atmosphere of church growth. Although there were voices of worry about stagnation and retrogression of the Lord's church, the church is not the production of human plan, but the organic body that the Lord himself built. Thus, the church has the unique function and task. The past decade or so has witnessed the development of teaching and discussing principles and methods for church growth. Many of the efforts are helpful, buy only to the extent they are consistent with the principles the Bible teaches. It is God's plan for the evangelists and pastor-teachers to equip church members by the procedure set forth in Ephesians 4:12-16. Especially, the chapter 4 of Ephesians places great emphasis on the evangelists and pastor-teachers because of their roles, that is, evangelizing and teaching. These core ministers prepare God's people for works of service, so that the body of Christ may be built up. Above all things, Ephesians 4 emphasizes that the spiritual leaders in church should make all the members of church aware of their calling for works of service. That is, a mark of healthy church is that all the members of church are participating in the works of service according to their spiritual gifts. This principle shows that considering church members customers or consumers according to the theory of marketing is very dangerous and perversive. So, the spiritual leaders in church should be judged not by their own works instead of church members, but by their equipping works for church members. Also, Ephesians 4 indicates that the goals of church growth are church members' spiritual oneness and spiritual growth which imitates Christ, the head of church. When these goals are accomplished, as the result of them the church members stand firm in faith, spread the Gospel, and produce the fruits of evangelism. To reach this step, every church member should grow in truth and love. Moreover, Ephesians 4 intimates that without church full growth of individual cannot be made because every member of church belongs to each other, gives help to each other and needs each other. In order to grow according to the Lord's plan, love as the atmosphere of church growth should be given because the church is a spiritual organism which grows in God's love. In conclusion, Ephesians 4 shows that the quanititative growth is given as a result of spiritual growth. Therefore, today's church ministers should not seek the quantitative growth without focussing on the qualitative growth. Thus, they should put the top priority on qualitative growth of equipping the church members, so that the church may be a healty church.

올란도 코스타스의 통전적 교회성장론 연구

최동규(Choi, Dong-kyu) 한국선교신학회 2010 선교신학 Vol.23 No.-

The purpose of this study is to analyze and evaluate Orlando E. Costas' wholistic concept of church growth in order to build a new paradigm of church growth for the future of the Korean Church. His concept was a result of critical reflection for traditional theories of church growth centering around Donald A. McGavran. Whereas he accepts some positive views of those traditional theories, Costas also criticizes some negative contents. Costas' understanding of the church is based on images of the church portrayed in the New Testament. He sees the church as organism, community, and social institution. In his view, the two objectives of the church's call are worship and mission. He understands church growth from a perspective of wholistic mission: while church growth is a natural and imperative result of the wholistic mission of the church, it cannot be an end in itself and is nothing but a sign, a provisional and penultimate goal of God's mission. From a viewpoint of wholistic concept, church growth has complex and multidimensional characteristics that cannot be simply evaluated by some external aspects. The growth of a church should be critically evaluated on the theologically right basis. In this point, qualities and dimensions of growth present some useful insights for overcoming distorted thoughts of church growth and establishing its healthy model. On the one hand, he speaks of spirituality, incarnation, and faithfulness as qualities of growth, which are controlling variables; on the other hand, he speaks of numerical growth, organic growth, conceptual growth, and incarnational growth as dimensions of growth. The church growth movement that started from Donald A. McGavran has had a great effect on the development and the growth of churches around the world including the Korean Church. However, according to changes of the times and their cultural environments, new paradigms of church growth are demanded. In particular, such demand is urgent in the Korean society in which the characteristics of postmodern culture are becoming stronger more and more. In this context, Costas' wholistic concept of growth offers a valuable frame of thought for a new paradigm of the Korean Church's growth. However, his theories must not cease by simply suggesting some theological principles but must be developed into a practical tool for analyzing and evaluating churches in the field.

전통적인 교회성장학과 자연적 교회성장학의 신학적 패러다임 연구

김한옥 한국실천신학회 2008 신학과 실천 Vol.0 No.15

전통적인 교회성장학은 반세기 동안 교회성장학을 주도해 왔으나, 자연적교회성장학이 대두되면서 실천신학에서 사라졌다. 자연적 교회성장학이 전통적인 교회성장학의 후속적인 연구가 아니라, 전혀 새로운 패러다임과 함께 출발하였다는 점에서 의미가 크다. 이것은 학문 간에 세대교체가 일어났다고 하기보다 새로운 세대가 탄생하였다고 하는 것이 더 적절한 표현이다. 전통적인 교회성장학은 다음과 같은 신학적인 패러다임을 가지고 있다. 그것은 교회의 양적인 성장을 추구하며, 신학적으로 복음주의적인 노선을 취하고, 교회성장 방법에 있어서 실용주의적인 입장에 선다. 이들은 교회의 내적인 것보다 외적인 것들을 교회성장학의 연구범위에 넣는다. 전통적인 교회성 장학은 동질성의 원리(The Homogeneous Unit of Concept), 대중 운동의 원리(People Movement), 수용성의 원리(Receptivity), 피라밋 원리(The Pyramid Principle) 그리고 지도력의 원리(Leadership Theory)를 교회성장의 원리로 한다. 자연적 교회성장학은 교회의 양적인 성장보다 질적인 성장을 지향한다. 그것은 질적인 성장을 통해서 양적인 성장을 기대한다. 전통적인 교회성장학이 복음주의 신학과 실용주의적인 방법을 기초로 하는 반면에, 자연적 교회성장학은 신학적으로 양극적 패러다임(Bi-polar Paradigm)을 가지고 있으며, 원리 를 중심으로 한다. 자연적 교회성장학은 교회의 질적인 성장에 관심을 갖기 때문에, 교회 외적인 문제보다 교회 내적인 문제들을 주로 연구한다. 자연적 교회성장학의 핵심적인 패러다임은 여덟 가지 질적 특성, 여섯 가지 생명체적 원리이다. 전통적인 교회성장학을 밀어내고 새롭게 대두된 자연적 교회성장학은 앞으로 두 가지 과제를 해결해야 한다. 먼저, 실천신학의 다른 분야들과, 또한 신학의 여러 분야들과의 관계를 정립해야 한다. 다음으로, 교회에서 자신의 자리를 확보해야 한다. A theology of traditional church growth have led church growth studies for half a century, but disappeared in practical theology as a theology of natural church growth is risen. The meaning is large in terms of a theology of natural church growth started with a entirely new paradigm and do not followed a theology of traditional church growth. This is more suitable expression that new generation born rather than speak that change of generation between two studies. A theology of traditional church growth has following theological paradigm. It purposes quantitative growth of church, and takes theologically evangelical position, and stands in pragmatical situation in church growth method. They involved in the range of study of a theology of church growth that a intern things than a external. A theology of traditional church growth has the principle of a church growth that the Homogeneous Unit of Concept, People Movement, Receptivity, the Pyramid Principle and Leadership Theory. A theology of natural church growth intends more qualitative growth than quantitative growth of church. It expects quantitative growth through qualitative growth. While a theology of traditional church growth does based on method of Evangelical theology and a pragmatism, a theology of natural church growth has "Bi-polar Paradigm" theologically, and studies a principle in its center. Because a theology of natural church growth is interested in qualitative growth of church, it studies more mainly church inner problems than church exoteric problems. Central paradigm of a theology of natural church growth is eight qualitative special quality, six lively principles. Push out a theology of traditional church growth and risen newly a theology of natural church growth must solve two subjects forward. First, it must have triangular position in connection with different fields of practical theology and also relations with several fields of theology. Next, it must secure own seat at church.

윌리엄 아브라함의 북미 교회 성장주의 비판에 대한 전도학적 해석

김남식(Nam sik Kim) 한국선교신학회 2017 선교신학 Vol.45 No.-

1980년대 많은 교회 성장학자들이 교회 성장주의를 지향할 때 윌리엄 아브라함(William Abraham)은 다른 목소리를 내었다. 이는 빌리 그래함(Billy Graham)이 대형 전도 집회에 집중할 때 전도와 제자 양육을 위해 소그룹에 집중한 로버트 콜만(Robert Coleman)과 같은 유사성을 보여주고 있다. 21세기 한국 교회는 과연 어느 쪽을 지향하고 있는가? 한국 교회의 주류의 방향이 교회 성장주의 일 것인지, 아니면 교회 갱신을 통해 성서적 전도와 제자 양육을 회복할 것인지에 대한 방향에 대한 점검할 필요할 시점에 와있다. 따라서 이 논문은 윌리엄 아브라함의 북미 교회 성장주의 비판을 아래와 같이 전도학적인 관점에서 해석 하였다. 첫째, 맥가브란의 교회 성장론에 대한 일반적인 시각에 대해 다루었다. 이 과정에서 북미 교회 성장 주의가 어떻게 현장 목회자들에게 또한 현대 교회에 영향을 끼쳤는지를 다루었다. 둘째, 아브라함의 북미 교회 성장주의 정의에 대한 비판을 전도학적 시각으로 재조명 하였다. 즉, 북미 교회 성장주의의 전도와 교회 성장 관계의 오용에 대한 아브라함의 비판에 대해 전도학적인 전도의 정의와 교회 성장을 제시함으로써 아브라함의 비판을 뒷받침 하였다. 셋째, 아브라함의 교회 성장학에 대한 비판에 대해 전도학적인 관점에서 초대교회의 전도와 교회 성장을 제시함으로써 현대 교회가 지양할 점과 지향할 점을 제시하였다. 넷째, 성서적인 전도와 교회 성장 회복을 위해서 양적 성장이 아닌 질적 성장이 이끄는 양적 성장을 논하였다. 이 논문의 목적은 전도와 교회 성장의 성서적, 전도학적 개념의 재정립과 확산을 통해 21세기 한국 교회 성장 방향점에 대한 단서를 제공하고 자 함이다. In the 1980s, when many church growth scholars were following numerical church growth movement, William Abraham accentuated the multiple dimension of evangelism for making disciples. This tendency is similar to the tension between Billy Graham who pursued mass evangelism and Robert Coleman who focused on small groups for evangelism and discipleship. Which way is better for the church in the 21st century? It is time to rethink if the modern church should follow church growth movement for numerical growth or church renewal for restoration of biblical evangelism and church growth. Thus, this study is to interpret Abraham’s criticism on Church Growth Movement of North America in the perspective of evangelization studies as follows: First, this article deals with the perspective of Donald McGavran’s definition of church growth. Plus, how his perspective has spread to ministers and churches today is discussed. Second, Abraham’s criticism on church growth movement is interpreted by the perspective of evangelization studies. In the process, Abraham’s viewpoints on misunderstanding of evangelism and church growth that church growth scholars provoked are undergird by showing the biblical meanings of evangelism and church growth. Third, Abraham’s criticism on church growth movement is also sustained by revealing the concepts of the early church on evangelism and church growth. Plus, do’s and don’ts for the contemporary church growth are recommended. Fourth, for church growth, the claim that qualitative growth will lead to quantitative growth is suggested. The purpose of this study is to reestablish the biblical concepts of evangelism and church growth in order to show one of the clues for the biblical church growth in the 21st century.

교회성장의 새로운 방향 설정을 위한 시론 : 선교적 교회성장의 개념 정립을 위하여

최동규 한국선교신학회 2013 선교신학 Vol.32 No.-

This paper is to lay the theoretical foundation of missional church growth, which should be a new paradigm of church growth, in order to renew the Korean church in which distorted concepts of church growth are widespread. In this paper, I define missional church growth as the growth of missional church, which expands its social influence of the Gospel by becoming the witnessing church culturally appropriate in its local community and the world, in terms of not only inner dynamics through worship, education, and fellowship but also the praxis of evangelism, church planting, incarnational ministry, and public discipleship, ultimately the increase of responsible church members who came to the Christ. Prior to explaining the frame and basic concepts of missional church growth, I conducted two studies: firstly, I inquired into the theological theories of church growth and among them tried to find critical clues connecting to the missional church growth; and secondly, from a cultural view point, attempted to elucidate both the fact that some main concepts of traditional church growth theories were affected by modern values, and the postmodern culture is challenging Christian churches today to prepare a new paradigm of church growth. Basically, the missional church growth aims to accomplish the Lord’s Great Commission(Mt. 28:1920), which includes both evangelical mandate and cultural mandate. Thus, it is harmoniously toward enhancing both conversion growth and the social influence of the Gospel. It is also related to the endeavor to realize the apostolicity inherent in local churches, the missionary nature of the church. Its accomplishment would be through enhancing inner dynamics based on worship, education, and fellowship, and activating its missionary praxis toward the world. The missionary praxis includes four main works: evangelism, church planting, incarnational ministry, and public discipleship. Therefore, it could be mentioned that the missional church growth is carried out through the balanced perspective and practices in terms of the Gospel and culture. Finally, the missional church growth should be practiced in an orderly process. The nature, ministry, and structure of the church, three aspects in the life of the missional church, must be in regular sequence. Their order must not be changed: its ministry must come out of its nature and its structure must be built to fulfil its ministry effectively. When neglecting this orderly sequence, the church would be programdirected and losing its missionary nature, which consequently produces distorted church growth.