한국교회 생태계와 선교적 교회개척

YANG PETER HYUNPHYO 고신대학교 개혁주의학술원 2023 갱신과 부흥 Vol.32 No.-

본 논문은 교회개척에 관한 논문이다. 교회개척은 지금도 하나님 나라 확장을 위해 필수적이며 당위성이 있다. 하지만 동시에 고려해야만 하는 사실은 교회개척은 언제나 그 시대에 합당한 원리와 방법이어야 한다. 따라서 필자는 먼저 한국교회를 “교회 생태계”란 말로 분석하고 그 생태계에 합당한 교회개척 원리를 제시한다. 그리고 그러한 교회개척을 “선교적 교회개척”이라 필자는 명한다. 필자는 선교적 교회개척은 다름 아닌 “사도적 교회개척”으로서 사도들이 1세기에 사용했던 원리와 방법인데, 이것이 21세기 한국교회가 소생하는 하나의 대안이 될 것이라고 주장한다. 필자는 먼저 교회개척을 간단하게 정의한 후, 교회개척의 당위성을 성경적으로, 생태학적으로, 그리고 목회현장적으로 분석한다. 나아가 한국교회생태계를 ① 비기독교 나라에서의 교회 ② 포스트모던 시대의 교회, ③ 영향력과 권위를 잃어버린 교회, ④ 탈기독교 시대의 교회(탈부흥시대의 교회), ⑤ 포스트 코로나19 시대의 교회, 그리고 ⑥ 양극화와 고령화 사회 속에서의 교회 등으로 규정한다. 이러한 생태계에서의 교회개척 방안을 필자는 선교적 교회개척이라 명하고, 선교적 교회개척은 ① 건물이 아닌 사람을 교회로 세우는 교회개척, ② 복음전도를 그 방법론으로 삼는 교회개척, ③ 하나님 나라의 확장을 목표로 삼는 교회개척, ④ 지역교회(마을교회, 지역 맞춤형 교회)를 세우는 교회개척, 그리고 ⑤ 교회개척자의 생존에 대한 방안을 마련하는 교회개척이라고 필자는 주장한다. In this article concerning church planting, the author argues that church planting efforts are still essential to and remain justified for the kingdom of God. At the same time, church planting should always be done along principles and with methods that are appropriate for the context of the plant. To illustrate this point, the author analyzes the Korean church with respect to its “church ecosystem” (“context”) and draws out the principles that are appropriate to that context. This type of church planting can be called “missional church planting.” The author goes on to argue that missional church planting is akin to “apostolic church planting,” reflecting the principles and methods used by the apostles in the 1st century, and proposes that this alternative be the route to the revival of the Korean church in the 21st century. To make this argument, the author first briefly defines church planting and then argues for its necessity and justification biblically, ecologically (contextually), and pastorally. In this light, the Korean church context is characterized by ①churches in non-Christian countries, ②churches in post-modern era, ③churches that have lost influence and authority, ④churches in the post-Christian era (post-revival era), ⑤churches in the post-COVID-19 era, and ⑥churches in a polarized and aging society. The church planting that this context calls for is “missional church planting,” which is characterized by ①a focus on building up people, not property; ②a reliance on evangelism, not programs or church-attraction activities; ③a bigger picture focus on expanding the kingdom of God, not any individual church's enlargement; ④the establishment and proliferation of locally contextualized churches, not national churches (megachurches); and ⑤intentional strategies to develop and sustain church planters, not “leaving it up to God.”

기독교대한성결교회 교회개척의 현황과 진단(2000-2015)에 관한 연구

김남식(Namsik Kim) 한국선교신학회 2016 선교신학 Vol.41 No.-

이 연구는 기독교대한성결교회개척 현황을 파악하고 성서적 기준으로 평가하였다. 이 연구 목적은 과연 기독교대한성결교회가 성서적인교회개척을 하고 있는지를 파악하고 향후 교회개척에 대한 전략을 제시하는 것이다. 이 연구를 함에 있어 성서적, 역사적, 실천적 연구를 바탕으로 하였다. 첫째, 성서적 측면의 연구에서는 초대교회의 특징과 바울의 개척론을 중심으로 성서적 교회개척의 기준을 제시했다. 특별히 현대한국교회의 교회개척에서 사람과 건물 중 어느 요소가 우선하는지의 화두와 관련하여 성서적 관점을 제시하였다. 둘째, 역사적인 측면에서는 기독교대한성결교회 백주년 기념사업의 일환으로 진행된 교회개척운동, 즉 ‘3천 교회 100만 성도’라는 교단적 운동의 현황을 점검하였다. 또한 앞서 제시된 성서적 기준에 의거하여 교단의 백주년 개척운동을 평가하였다. 동시에 유사한 교회개척운동을 펼쳤던 남침례교단(Southern Baptist Convention)의 교회 개척운동에 대한 평가를 함께 비교하였다. 셋째, 실천적 측면에서 미래 교회개척의 대안으로 서울신학대학교에 교회개척 석사과정을 설치하여 기존의 목회학 석사과정 학생들이 복수 전공을 할 수 있도록 요청하였다. 또한 교회개척 인턴십 제도를 설치하여 신생과정에서 자립과정에 이르기까지 각 단계별로 개척된교회에서 인턴으로 사역함으로써 교회개척의 이론과 실제를 배울 수있도록 제안하였다. 더불어서 교회개척자로 부르심을 입은 평신도들을 위한 평신도 교회개척과정을 서울신대 평생교육원에 설치하여 신학적, 실천적 훈련을 실시하도록 제안하였다. This study is to explore the strategy of Korean Evangelical Holiness Church(KEHC) from 2000 to 2015 in order to evaluate it in terms of biblical criteria of church planting and to suggest alternatives for the future strategies. This study approaches three aspects to reach conclusion such as biblical, historical, and practical. First, in the biblical perspective, the church planting strategies of the early church are investigated in order to reveal the biblical criteria of church planting. In the process, Paul’s strategical approaches of church planting also are discussed. Second, in historical aspect, the church planting movement of the centennial anniversary of KEHC is explored. KEHC has set the slogan:3000 churches, a million of KEHC’s member for the anniversary in 2007. Thus, this study focused on the church planting movement before and after 2007. At the same time, this study compared the church planting movement of KEHC with Southern Baptist Convention of US. Third, for the practical aspect, this study makes three suggestions: establishing M.A of Church Planting at Seoul Theological University, Internship for Church Planting, and Continuous Education for Church Planting for the future church planting.

초기 한국교회 개척방법론으로서의 네비우스 정책과 평가

최동규(Dongkyu Choi) 한국선교신학회 2013 선교신학 Vol.34 No.-

The early Korean church had experienced rapid growth and revival. What caused this phenomenon? What are its driving forces? Though so far there have been many papers on the quantitative growth of the Korean church, there are almost none which deals with it from the perspective of church planting. Therefore, in this paper, I tried to evaluate the Nevius Plan as a church planting theory that enabled the early Korean church to grow rapidly. As a result of this study, I found that the Nevius Plan as a church planting method has some strengths and weaknesses. The Nevius Plan is positive in that it enhances greatly the spontaneity of believers on the basis of Three-self Principle-self-support, self-governance, and self-propaganda. However, it is not an absolute principle that can unconditionally be applied in every condition. In addition, it is wrong to place the responsibility of evangelism and church planting on only native people. Such interpretation is a distortion of the Nevius Plan. This would be demonstrated by the supportive argument that when considering Adams Evangelistic Fund, the Nevius Plan did not collide with strategic fund supports. When the Nevius Plan based on Three-self Principle was introduced to missionaries in Korea, it was indigenized into a church planting method focused on self-support and self-propaganda. As a church planting theory, it regarded the church as an organic community full of vitality and pursued establishing indigenous churches in their own culture. Three-self Principle functioned as a concrete method for church planting. However, it should not be recognized as an end in itself or an absolute theory, rather it should be applied appropriately in a certain circumstance in which local churches existed. In his writing, John Nevius also agrees that supporting fund should be invested to several ministries such as school, and to hire paid workers in case of need. Therefore, to believe that the Nevius Plan insists on leaving the responsibility of evangelism and church planting to native people without any outer fund, is a distorted interpretation. As the Nevius Plan was applied all over the country, Adams Evangelistic Fund, which had a marked effect on church planting ministry in Taegu area, demonstrates how the Nevius Plan as a indigenous church planting theory could be harmonized with fund support. Three-self Principle is the important foundation for indigenous church planting. The Nevius Plan makes church planting not a humanistic enterprise but a dynamic work led by the Holy Spirit. On the other hand, if funds in the strategic church planting support workers devoted to the Three-self spirit, it will heighten the intensity of effect more than the case of when everything is left to only native people will. It is of course that beneficiaries' sense of independence is necessary in this case.

한국교회의 교회개척 형태의 변화에 관한 연구

김주덕(Kim, Ju-duk) 한국선교신학회 2008 선교신학 Vol.17 No.-

Since the introduction of Christianity in Korea, there has been a remarkable growth in the number of church members, despite its short history in the country. Subsequently, numerous churches have been and still are being founded in Korea, most of them being relatively new. Nevertheless, theological research conducted on the issue of ‘Church Planting’ has been not very fruitful. However, Peter Wagner began teaching about ‘Church Planting’ at the Fuller Theological Seminary in the USA from the end of the 1970s, which influenced Korean scholars in Korea. Due to his influence, many Korean scholars also started to study the topic of ‘Church Planting’ in Korea since the 1990s. Fortunately, since then, many Korean scholars have studied ‘Church Planting‘ in varieties of diverse ways in order to make the Korean Church stronger. When I look at context of the Korean Church nowadays, I get the impression that the foundation of new churches will carry on continuously. Moreover, ‘Church Planting’ has to occur throughout time, for the completion of the mission which was given to us by Jesus Christ. Therefore, it is my hope that theological research on ‘Church Planting‘ would continue to grow and become more successful in the future. In my study, I will research the relationship of the development of churches throughout time, from when they were first set up. My research will give good directions in order to create a strong church heading, thus be useful to show how to set up a strong, new church in Korea. First of all, in my study, I studied the meaning and necessity of ‘Church Planting’ in the Korean Church in Chapter II, followed by the introduction in Chapter I. I divided the form of ‘Church Planting’ in the Korean Church from the subject of church planting in Chapter III. In chapter IV, I subdivided the four forms of ‘Church Planting’ through each of the times, and I looked at the diverse characteristics of ‘Church Planting’ in the history of the Korean Church.

선교적 교회개척의 의미와 신학적 근거

최동규(Choi Dongkyu) 한국선교신학회 2011 선교신학 Vol.28 No.-

The intention of this thesis is to explain the concept of missional church planting and explore its theological foundations. The concept is designed to draw out effective practices for church planting based on the proposition that the church is intrinsically missional. In my opinion, the biggest problem of the Korean church’s church planting ministries is the lack of theological reflection. The Korean church has focused only on techniques and methods of church planting, most of them being reckless. However, such reckless methods have stopped working since the 1990s when the Korean church began to stagnate and lose its social influence. In addition, there is a need for new paradigms that are better suited to the spread of postmodern culture in the Korean society. Church planting is a core ministry in evangelizing to the world according to God’s will. However, it could be an obstacle to God’s mission if it falls into ecclesiastical expansionism without the right missiological perspective. In order to construct the concept of missional church planting, I suggest five key thoughts: (1) creative ministries beyond mere church planting, (2) recognizing the missional essence of the church, (3) orienting towards the fulfillment of the Great Commission, (4) adjusting to the cultural environment, (5) growing dynamically and reproducing daughter churches. I also suggest the concepts of both the organic church and the missional church for constructing the ecclesiology of missional church planting. On one hand, an organic church based on the biblical concept of ‘the body of Christ’ secures healthy growth from its organic life and inner dynamics; as a natural result, it emphasizes planting new churches. The church as an organism has a duty of reproducing other churches; such a duty is divided into hiving off and supporting. On the other hand, a missional church is founded on the fact that mother churches as well as newly planted churches have an apostolic mandate toward the world. Furthermore, the concept of missional churches plays a role of a rudder, explaining what a church should be, what it should do, and how it should organize itself for the purpose of performing its apostolate.

초기 한국 개신교의 교회개척 모델에 관한 연구

최동규 한국기독교학회 선교신학회 2012 선교신학 Vol.30 No.-

The purpose of this study is to discern and describe the different church planting models in the development of the Korean Protestant church. The historical range of this study is from 1885, when the first Protestant missionaries entered Korea, to 1945, when the Japanese colonial rule ended. The Korean Protestant Christians were enthused in evangelizing and establishing churches during political turbulence. They showed seven different models of church planting, even if they did not recognize them back then as we do today through strategic dimensions. During this period, many churches were established by spontaneous evangelism. Since 1903, revivals became a strong catalyst for church planting, stimulating the evangelistic activities of believers. These models revealed the significance of the work of the Holy Spirit and the evangelistic passion of believers in church planting. Furthermore, the Korean Protestant Church used strategic methods to counteract the randomness of spontaneous evangelism. The Holiness Evangelical Church especially focused on dispatching professional evangelists to strategic locations. This method was much useful to some groups despite its difference from the Nevius Plan which emphasized not paying workers' salaries. Many Korean churches were planted by seminary students and large-scale evangelism. Some models of church planting by the Korean Church, such as church planting by holistic ministries and hiving off through revivals, can be evaluated as exemplary models in the present. Through holistic methods, some medical missionaries established new churches in their infirmary where they looked after poor patients. This brings to our attention how important incarnational ministry is in local community missions. Many new churches were planted due to revivals resulting in the mother church exceeding maximum capacity. This model is missional in that it rejects egoistic growth of individual churches and values God’s mission.

최자실 목사의 교회론과 교회개척

최성훈 한세대학교 영산신학연구소 2019 영산신학저널 Vol.0 No.50

본 연구는 최자실 목사의 목회를 교회 이해와 교회개척론의 시각에서 조명함으로써 현대 목회에 시사하는 바를 도출하였다. 교회에 대한 성경적 이해 및 교회개척론 연구의 흐름 점검은 최 목사의 교회론과 교회 개척의 실제를 조명하는 시각을 제공하였는데, 이는 교회관이 목회 방향을 결정하기 때문이다. 교회개척 관련 국내외의 연구는 교회개척이 지역사회에 대하여 몸 된 그리스도의 모습을 표현함을 통하여 비신자들에게 복음을 전하는 복음전도 사역에 공헌하였다고 평가하였다. 최 목사의 교회개척은 영혼 사랑과 섬김에 바탕을 둔 고아원 사역으로 시작하여, 영적인 고아를 돌보고 섬겨야 된다는 깨달음과 성부 하나님에 대한 절대적 믿음으로 이어졌다. 최 목사는 또한, 복음전도 과정 중의 영적 대결을 통하여 교회의 머리 되신 예수 그리스도의 권세와 능력에 대한 확고한 신뢰로, 그리고 기도를 통하여 성령과 동역함이 교회의 개척과 운영에 절대적인 요소라는 깨달음으로 고양되었다. 최 목사의 교회개척은 개척 모델에 의해 분류하면, 개척 자금과 인력 확보 및 개척 주체에 따라 교회개척자가 모든 개척의 과업을 전적으로 책임지고 수행하는 선구자모델, 목회자 개인이 스스로 교회를 개척하는 설립모델, 그리고 개인에 의한 개척모델에 해당하므로 개척 초기부터 어려움이 따를 수밖에 없었다. 교회의 성장과부흥을 경험하는 중에 이간질하고 참소하는 무리들로 인한 어려움을 금식기도로극복한 최 목사는 고난 앞에서 사람을 찾아다니며 인간적인 도움을 구하는 것은아무런 소용이 없으며, 하나님께 기도하는 것만이 문제 해결의 관건이라고 회고하였다. 교회 이전과 같은 내부적 과제는 물론, 복음전도와 같은 외부 사역에 대하여최 목사는 기도만이 사역을 시작하고 마무리하는 유일한 수단임을 강조하였고, 사변적인 성경적 지식이 아니라 예수 그리스도의 사랑을 실천하는 것이 중요한 사역의 기반임을 피력하였다. 결국, 최 목사의 교회 이해와 교회개척 목회를 통해 교회개척을 정리하자면, 교회개척이란 인간의 뜻과 계획으로 진행되는 사역이 아니라, 하나님의 계획에 부응하여 동참하는 사역이다. 따라서 교회의 개척은 첫째, 하나님의 계획에 대한 깨달음에서 시작하여, 둘째, 개척에 헌신할 수 있도록 예수 그리스도의 사랑과 복음의 열정으로 자신을 구비하며, 셋째, 철저히 자신을 부인하고 순종하는 과정을 통해 뿌리를 내리는 사역인 것이다. 따라서 최 목사의 교회 이해와 교회개척은 이론적 측면에서는 삼위일체적 복음주의 신학에 기초하고 있고, 실천적 차원에서는 기도에기반한 사역의 전개를 보여준다. 그녀는 하나님에 대한 절대적 믿음, 그리스도의 권세와 능력, 성령의 인도하심에 대한 신뢰를 바탕으로 기도로 교회를 개척하여 기도를 통해 복음전도의 사명을 수행하였다. 최 목사의 교회개척 사역을 통해 볼 때, 교회개척의 이론적 토대를 이해하고 중요한 사항을 숙지하는 것도 필요하지만, 더욱중요한 것은 기도를 통하여 하나님의 뜻을 먼저 구하는 것이다. 예수 그리스도를머리로 하는 교회의 본질을 온전히 붙들고, 성령의 인도하심을 따라 교회를 세워나간다면 하나님 나라의 확장이라는 하나님의 뜻을 자연스럽게 이루게 될 것이다. This study examined the understanding of church and the church planting ministry of Reverend Jashil Choi. Her church planting ministry began with serving local orphans, prompting the necessity to care for spiritual orphans as she watched over. She then planted a church with her son-in-law, Reverend Yonggi Cho based on a firm belief that only the sovereignty of God would enable them to build a church. As she preached the gospel and casted out demons from people in suffering, she reaffirmed the power of Jesus Christ over the devils and found that the cooperation with the Holy Spirit is an indispensable factor for both church planting and church growth. The church planting of Rev. Choi can be classified as a pioneer model, self-establishing model, or an individual model, due to the fact that she and Rev. Cho bore every burden of planting the church. In the midst of church growth, she faced slander throughout her ministry, but she overcame with fasting prayer. She concluded that all human help is useless, while only the power of prayer resolves all issues that a minister faces. She particularly emphasized the importance of prayer and stated that prayer is the only way to initiate church planting. In addition, she noted it was absolutely imperative to remind church planters of the genuine depth and meaning of the gospel. According to Rev. Choi, church planting is the ministry of following God’s will, since a church planter should heed the call from God and fully commit. Thus, church planting begins with a clear call from God, equipping a church planter with the love and passion of preaching the gospel, and the required obedience to God. In other words, the first step of church planting is seeking God’s will through prayer. Upon receiving such willpower, a church planter will realize the will of God as they hold the essence of church, whose head is Christ and guidance is directed by the Holy Spirit.

한국재림교회 선교적 교회개척을 위한 역사적 제언

최경천(Choi, Gyeongchun) 삼육대학교 신학연구소 2020 신학과 학문 Vol.30 No.-

This study aims to suggest the desperate need of church planting for the Korean Adventist Church by finding the principles of church planting from the early history of Adventist Church. For this purpose, this paper searches some useful historical resources regarding mission and church planting of the early Adventist Church and Korean Adventist Church. This study suggests to rebuild the church planting as the primary agenda by the recovery of the pastor’s role as church planters, to implement the model of laypersons’ church planting, to make young people participate in church planting, and to redesign the curriculum of theology department align with church planting agenda. 본 연구는 역사 속에 나타난 재림교회 교회개척의 유산과 정신들을 재정립하여 선교적 교회개척을 제안하기 위함이다. 이를 위해 초기 재림교회의 교회개척 역사와 초기 한국 재림교회의 선교 상황을 살펴보았다. 연구를 통해 교회개척을 위해 (1) 교회개척을 위한 목회자의 역할 회복, (2) 평신도 교회개척 모델 확산, (3) 다음 세대 젊은이들의 교회개척 참여, (4) 신학과 교육과정을 교회개척 중심으로 재편해야 할 필요성을 제안하였다.

한국교회 현실과 교회개척 패러다임의 전환

양현표 한국복음주의실천신학회 2016 복음과 실천신학 Vol.40 No.-

많은 사람들이 한국 교회가 어려움에 직면했다고 하며, 이러한 어려운 현실 속에서 교회개척은 더 이상 성공할 수 없으며, 이제는 교회개척의 시대가 아니 라고들 말한다. 아지만 이 시대야말로 교회개척의 시대이며, 교회개척만이 한 국교회가 회생할 수 있는 대안이다. 물론 교회개척이 어려운 것만은 사실이다. 많은 목회자들이 갑자기 개척으로 내몰린다. 개척된 교회가 생존하기도 쉽지 않다. 교회개척자가 홀로 무한책임을 지고 교회를 개척해야 한다. 때문에 교회 개척자들은 알게 모르게 패배의식에 빠져 있다. 하지만 이러한 현실임에도 불 구하고 교회개척은 계속되어야만 한다. 아직도 저조한 한국의 복음화율은 교 회개척을 필요로 한다. 오늘날 목회생태계가 어렵다는 상황은 오히려 교회개 척을 요구한다. 다만 교회개척을 접근하는 패러다임이 전화되어야 한다. 새로 운 선교적 상황은 새로운 접근을 요구하기 때문이다. 오늘날의 교회개척은, 건 물 중심에서 사람 중심으로, 성장과 부흥에서 신앙공동체형성으로, 교회 중심 사역에서 지역 사회 중심 사역으로, 미래를 예측하고 준비함으로, 재정자립을 위한 현실적인 방안을 강구하는 교회개척이어야 한다. Many people say that the church in Korea is facing difficult realities: church planting is no longer successful, and it is no longer an era of church planting. However, it is the right time for church planting, and church planting is the only alternative to regenerate the Korean church from the downward slope. Of course, church planting in Korea is not easy work. Many pastors are suddenly driven into planting churches without any preparation. When planting a church, they should take full responsibility for the entire process. As a result, church planters are soon overwhelmed by a sense of defeat, whether it be conscious or subconscious. However, despite these realities, church planting should be continued. The low rate of evangelization and the difficult pastoral situation in Korea requires church planting. A new paradigm is needed in order for there to be a new era because new missional situations require new ways of access. Today’s church planting should be people-centered rather than building-centered, faith community-centered instead of numerical growth-centered, and outreach-centered rather than inward activities-centered. Finally, church planting should have a focus on predicting the future and responding to it, as well as developing a realistic plan of financial independence.

교회개척 연구의 역사와 한국교회

최성훈 한국실천신학회 2021 신학과 실천 Vol.- No.73

본 연구는 1970년대에서 1990년대에 이르는 시기를 교회개척론의 태동기, 4차 산업 혁명에 대한 강조로 사회 및 목회적 격변에 대한 주의가 환기된 2016년을 기점으로 거시적인 연구와 미시적 연구가 병행하며 연구의 갭을 메운 교회개척 연구의 확산기 인 2000-2015년, 그리고 교회개척 관련 다양한 연구 주제가 다루어진 2016년 이후를 교회개척 연구의 다변화 시기로 나누었다. 교회개척 관련 연구는 한국교회의 성장, 정 체, 쇠퇴와 맞물려 있다. 한국교회의 교회개척 연구의 역사는 그리 길지 않은데, 1990 년대 초반까지 교회성장을 구가하며 교회개척 연구의 필요성을 실감하지 못했기 때문 이다. 그러나 1990년대 들어서 한국교회의 성장이 정체되기 시작하며, 북미에서 시작 된 교회성장운동이 초석을 놓은 교회개척 연구에 대한 관심이 대두되기 시작하였다. 따라서 교단적 차원에서 본격적인 교회개척 관련 논의 및 지원이 시작되었고, 관련 연구도 확산되었다. 본격적인 교회개척 연구는 2000년 이후에야 진행되었는데, 2000-2015년의 교회개 척 연구는 한국교회의 교회개척 현황, 개척교회의 자립주기, 교회개척의 리더십 등 거 시적 주제와 교회개척의 사례 등 미시적 주제를 함께 다루며 병행되었다. 4차 산업혁 명에 대한 관심이 제고된 2016년 이후 포스트 코로나19 시대에 직면한 오늘날 한국교 회는 교회개척의 근간이 되는 신학적 차원의 조명을 강화하고, 개척담당 목회자의 소명, 리더십, 자질 등을 다각도로 살피는 동시에 새로운 시대에 부응하는 새로운 공동 체의 수립 등을 다루는 다양한 주제의 교회개척 연구의 장을 마주하고 있다. 이같은 교회개척 연구와 관련하여 확고한 복음을 기반으로 하나님 나라의 확장을 이루는 목 적을 수호하는 한편, 한국교회가 상호협력함을 통해 시대와 소통하며 교회개척의 전 략적 방안을 모색하는 노력이 지속적으로 경주되어야 할 것이며, 교회개척의 새로운 패러다임에 대한 고민 역시 계속해서 이어져야 할 것이다. The history of church planting research in Korea is not long since Korean churches had experienced rapid growth until the early 1990s, and thus do not feel the necessity of church planting research much. However, Korean churches began to perceive the importance of church planting research as they faced the stage of stagnation. The church planting research was initiated by each denomination in Korea and a keen interest in the research was spread among Korean churches. The full-fledged research was introduced after the 2000s and the church planting research between 2000 and 2015 dealt with both macro topics such as the current church planting status of Korean churches, the self-reliance cycle of newly planted churches, and leadership styles and micro topics including the case studies of successfully settled down churches. After 2016 when the World Economic Forum was held that emphasized the coming of the 4th industrial revolution, the research includes diverse themes such as theological examination of church planting, the call, characteristics, and leadership of church planters, and the needs of building new communities in this day and age. Thus, the research must develop further, while it needs to keep the balance between the meaning of the gospel message and the context of Korean churches.