It could be said that the Korean Church has improved through continuous diverse debates and division in its history. The debate in Korean Church history has begun after missionaries who came in early Korean Church history, so that it became different denominations. It my theses, I will study the diverse debate forms in the history of the Korean Church. For this, I will divide the Korean Church history in several periods according to the most important events. The first period is the 1910's in this period the Korean Church was established. The second period is 1930's, where there was theological debate between conservative theologies and liberal theologies. The third period is 1950's, when the Korean Presbyterian Church began to divide. The fourth period is 1970's: in this period there was a lot of debate over indigenization and 'Minjung' theology and also the conservative theology which made the churches grow. The final period is 1990's, in this period, conservative theologians and church leaders made super-size churches expel two liberal theologians who tried to establish the Korean theology in a Korean context. In my thesis, I will study the debate forms of each period and transitional phases in Korean Church history. It would not be possible, of course, to study all the denominations of the Korean Church. Therefore, I will research the Korean Methodist Church and the Korean Presbyterian Church, as the Korean Methodist Church has been in existence since the arrival of early missionaries who first came to Korea and also the Korean Presbyterian Church which has been most divided of the different denominations in Korean Church history. It could be helpful to find the new way of mission for unity and forgiveness in Korean church history.

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.

The plan type of Korean protestant church architecture underwent changes as following five stages according to the changes of the distinction between the sexes. First stage - At the beginning of missionary work in Korea, Koreans generally worshiped in missionary houses which were traditional Korean styles. The plan type of these houses was a simple '-' figure. At that time, men and women worshiped separately because of the idea of the distinction between the sexes. They either worshiped in different places at the same time or in the same place at the different time. Second stage - At this stage, men and women started to worship together in the same place. At the beginning of this stage, men sat in the front of the chapel on a rostrum, and women sat behind the men. The plan type of the chapel was a simple '-' or a rectangular figure. Later, they sat separately on the right and left side. There are the visual interceptions which were set up between them. As the number of church members increased rapidly, a new type of church architecture appeared. It was a 'ㄱ' figure. At that time the entrances were separated by the sexes. Third stage - At this stage, the visual interceptions disappeared as the idea of the distinction between the sexes became weak. As new churches had been constructed by the plan type of rectangular figure, the visual interceptions weren't set up anymore. Fourth stage - At this stage, the separated entrances were unified as one. But the arrangement of their seats didn't change because of the old idea of the distinction between the sexes. Fifth stage - In the final stage, the plan type of the church architecture was not determined by the idea of the distinction between the sexes but social, economical, technological facts and the influence of the foreign architecture. At this stage, new and various kinds of the plan type appeared such as the fan, round, squared, or oval figure as well as the rectangular figure. Men and women were not classified anymore. They started to sit and worship together in the same place. Also, when men and women sat separately from side to side because of the Idea of the distinction between the sexes, men sat on the right and women sat on the left side of rostrum. It didn't applied Confucian ideas but the idea of protestant church; protestant churches have the idea that the right side is more important but it does not in Confucianism.