Korean women’s fertility rate is rapidly declining as it goes down from 4.5 in 1970 to 1.3 in 2002. The impacts of the low fertility rate are many, e.g., the decline of Korean population, the lack of industrial man powers, the numerical rise of foreign workers, the growth of older generation, and so on. Soon Korean church will be under direct impacts of the low fertility rate as well. The present paper aims to investigate (1) the growth rate of Korean Christian pop띠 ation based on the scientific national census; (2) the rapid decline of the Korean women’s fertility rate; (3) the influence of the 1997 IMF econornic crisis upon the decline of fertility rate; (4) practical suggestions for the future ministry from missiological analysis which include counseling, silver rninistry, rninistry to corning generation, rninistry to foreign workers, and encouragement for childbe뻐ng for the Christian farnilies. What Korean churches need now is to recognize the importance of the rnissionary proclaim in the Book of Genesis (9: 1): “Be fruitful and multiply, and replenish the earth." Otherwise, Korean church would have a significant difficulty to maintain the present energy and enthusiasm due to the sharp decline of the Christian pop비ation in Korea near soon.

In this paper, I describe a major religious reason for the church growth of Korea on the basis of my field research and from the point of view of beliefs and practices in the field of phenomenology of religion. To do this project，I prefer to use the categories of phenonomenology of Christianity as described by Peter McKenzie who has adapted the methodology from Friedrich Heiler’ s categories of pheno menology of religion. Before doing this project, however, for better understanding of many forms of contemporary Korean Christianity, a brief historical background of Korean Christianity is needed. Although the methodology of phenomenology of religion I use is largely ahistorical, its application does not deny or reject relevant historical facts for inter pretation. Thus, I intend to develop a preliminary understanding of two contextual aspects that have led to the different kinds of forms within contemporary Christianity in Korea: the socio-political aspect and the religious aspect. The socio-political aspect influenced Koreans to follow Westem Christendom, but the religious aspect led Koreans to make their own indigenous or syncretistic folk Christianity.

In the Old Testament, the worship law was given as a part of the Sinaitic Covenant, the purpose of which was to make Israe1 a kingdom of priests and a holy nation (Ex. 19: 6). With the covenant, God desired that Israel would carry out the role of mediating the nations with God (the role of priest) by living a sacred life among the worldly nations (the role of a holy nation) Then from where were the Israelites able to get the power to perform these roJes? The major source of power for that life was given through worship that continued to remind the Israelites of the history of salvation done by God throughout their history. As they heard how God saved the Israelites from Egypt and how he fed them for 40 years in the desert, they praised the great salvation carried out by God. Through these activities the Israelites were ab1e to experience God who saved them not onJy in the past but also now, and thus, based on that experience, they gained the power to live the life of witnesses in the wor1d. In a word, God, by commanding worship 1aws, intended to provide “ a context for equipping Israel" toward effective and powerful centripetal witness. In this sense, the major purpose of worship is to train and equip God’ s people so that they can contrib ute to the expansion of the kingdom of God. When this goal of worship is well achieved, the church as the agent of the kingdom ministry will grow naturally. Then what are the ways of making the worship that nurtures kingdom witnesses? Of course the ways would vary according to the context where worship is done. So I would like to provide just brief and basic suggestions toward that goal. First, we need to consider the needs of worshipers. The worship that ignores the needs of attendees will be ignored by the people in return. On the other hand, the worship that satisfies the needs of congregations would lead many people. Secondly, it is necesary to make worship to be oriented toward witness. When we say the term “ worship that is oriented toward witness," it means the worship that attracts non-believers and the worship that empowers congregations to become effective witnesses. Thirdly. we should try to make worship dynamic. Dynamic worship is possible when it is opened towards the work of the Holy Spirit who leads worship with flexi-bility and dynamics. Fourthly, we have to recognize the importance of praise in worship. Effective worship leaders do their best in selecting and developing hyrnns that would touch the heart of people. Finally, we need to consider the emotional dimension of people. Wise worship leaders do their utmost to give good impressions to attendees and, in particular, to newcomers in their worship. To effectively bring about dynamic church growth, we need to continue to study detailed methods and develop them with a view of the big picture of “ witness-oriented worship."

‘Church Growth' sollte auf das Reich Gottes zielen. Aber die Theorie von ‘Church Growth' in der ersten Periode zielte auf das persoenliche Seelenheil und das Wachsen der Gemeindemitgliedern. Es gab sehr deutlichen Unterschied zwischen ‘Church Growth' Theorie und oekumenischer Mission, die allf das Reich Gottes zur Schalomatizierung zielt. Die angehende ‘Church Growth' Theologen zur Zeit beleuchten einen oekumenischen Gesichtpunkt. D.h. gehen sie vom Standpunkt des Reiches Gottes aus. Sie sprechen als der Inhalt des Reiches Gottes von Einheit der Kirchen, Schalomatisieren der Welt, Verwirklichung des sozialen Rechts und Bewahrung der Schoepfung, die das Dialog an oekumenischen Theologen fordern. Die ‘Church Growth' Theologen in der ersten Periode akzen tuierten die Evangelisierung als Aufgabe der Kirche, die das Vorrecht immer noch vor sozialen Verantwortlichllng der Kirche geniesst. Dieser Gedanke verstehet die Kirche als eine Ausdehnung des Inkarnation Christi llnd orientiert zur Kirche, nicht zum Reich Gottes. Die Kirche steht mit Reich Gottes im Zusammenhang, aber Kirche ist kein Reich Gottes. Die Kirche wird vom Gesichtpunkt des Reiches Gottes kritisiert und reformiert sollen. In diesem Sinne ist die missionarische Aufgabe der Kirche die Antizipation des Reiches Gottes Das Spannungsverhaeltnis zwischen dem Reich Gottes und der Kirche steht zum gleichen Spannungsverhaeltnis zwischen der Gegenwaertigkeit-und der Zukunft des Reiches Gottes. Die ‘Churcb Growth' Theologen in der ersten Periode betonten die Dringlichkeit des Seelenheils und die Furcht der Hoelle, die zur komrnenden Zeit des Reiches Gottes orientieren. Die heutige angehende ‘Church Growth' Theologen erleuchten das Reich Gottes von einem escbatologiscben Spannung zwischen der Gegenwaertigkeit und der Zukunft. Das Reich Gottes wurde von Jesus angefangen, aber die Vollendung wird als ein Geschenk von Gott gegeben. Die Verschiebung der Parusie bedeutet die Liebe und Geduld Gottes fuer die Welt. In diesem Sinne ist die wichtigste Aufgabe der Kirche in dieser Zwiscbenzeit die Mission. ‘Church Growth' orientiert die Mission und richtet sich an das gesarnmte Wacbsen der Kircbe, d.h. die gleiche Zunahme an Quantitaet und Qualitaet.

This article deals with issues on the health of the Church in relation to the church growth. This study sought to suggest a new model of healthy ch따ch that can help alI Korean churches work together in the mission field of Korea. This article has four major parts: The first part was to grasp the irnportant points of “ Natural Church Development" movement. The second was to study on the issues of church planting through “ Churches Planting Churches" movement. The third was for the understanding of the Saddleback Valley Community Church. The fourth was to look for the Korean style healthy church that can contribute in developing networks for the cooperation of Korean churches in Korean context. Through this research, we found some useful issues on healthy church which can help Korean churches to work together.

The study of church growth takes effective strategies of evangelism seriously, because of its theological foundation that ‘Church Growth is Faithfulness to God. ’ Church growth theorists believe that this growth of the church will be accomplished only through constant works of evangelism and proclamation. Such evangelistic endeavors will eventually produce the growth of the church In this study, therefore, the writer attempts to summarize a few important methods of evangelism which was dealt in the study of church growth. Moreover, based on constructive critiques from the holistic view of rnission, the writer attempts to present holistic strategies of evangelism, which leads to the concept of holistic church growth. The first strategy of evangelism developed by Church growth theorists is its emphasis on evangelism based on the concept of ‘people group.' The concept of people group has been firstly introduced by Donald McGavran and became the essential elements of church growth theory . Secondly, based on its new discovery of people groups, homogeneous unit principle became the most important strategy of evangelism in church growth theory. Thirdly, the theory of receptivity is examined and critiqued in its positive and negative contributions in the study of church growth. In spite of its significant contributions of discovering and utilizing strategies of evangelism, church growth theory is still open to valid criticism due to its too much emphasis on numerical growth. Therefore, based on new emphasis on holistic view of church growth, the writer attempts to employ Eddie Gibb’s dimensions of church growth and had adopted and developed these concepts for developing holi stic strategies of evangelism and church growth in this study. They are; 1) strategy of growing up of didacke, 2) strategy of growing together of koinonia, and 3) strategy of growing out of diaknoia. Based on these elements, the true and holi stic church growth will be accomplished.

Church is the living body of Jesus ChriSt. Church, therefore, must be growing as a1l living creatures are growing. Conceming this matter the point is how the church grows. Does it grow in a healthy way? Or in a unhealthy way? Every christians should make a great effort to church growth in a healthy way. The star따19 point of building healthy church growth is on the ground of defining the right relationship with laity. Thus it can be said that Pastor’ s understanding for laity confirms the direction in his/her rninistry. There are two kinds of pastors ’s understanding for laity. One is the partnership with the laity, the other is the lordship with the laity. Theologically speaking distinction between the c1ergy and the laity is not biblical. Historica1ly, this distinction was a consequence from the hierarchy system of Roman Catholic church. Partnership with the laity is right in five points. Firstly, it is the biblical. According to Acts, deacon played very important roles in the rninistry of the churches in Acts. They distributed the food for the needed(Acts 6: 1-4), deacon Philip taught the Scripture to the Ethiopian eunuch(Acts 8:26-35)) and even Philip baptised him(Acts 8:36- 40). Secondly, it is matched in the spirit of reformation. ln a sense, reformation released rninisσy from the c1ergy to the laity. Thirdly, it is more efficient from the management point of view. In the management studies, it is general1y acknowledged that a multi-oriented management model is far more effecti ve than a mono-oriented model. In line with this, church is not able to grow without 99 percent laity. Fourthly, it is right in contextual theological p이 nt of view. Fifthly, it is right in the Korean church historical point of view Korean church has allowed the laity in ministry from her early times. But there is a danger in partnership with the laity. That is, a danger of di sorder in the church, a danger of heretical teaching, a danger of neglecting the pastor in the church and so on. Some suggestions could be provided here for minimizing these kinds of danger. Firstly, distinction between the clergy and the laity can be done not the basis of status but gifts and talents. Secondly, activities in pastoral ministry of the laity should be confined by the senior pastor. Thirdly, the laity should serve in churcb according to his/her gifts. Fourthly, the laity involving minisσY should be trained constantly. There are three famous churches to achieve church growth in good P따tnership with the laity. Sarang church in Seoul, Onnuri church in Seoul, Willow Creek Community church in Chicago In conclusion, we Korean churches are now facing to decline. The key point is relation with the laity. For Korean churches, this is a time to have the paradigm shift. Let us building good partnership with the laity, inviting and equipping them, serving Lord together.

The Korean church had been faced the tendency of the decline of Church growth. fundamentally, the crisis was caused by the lack of qualified Christian Leadership for church rninistry. Under this cunent situation of crisis this article tried to confirm and analyze those problems of the lack of Christian leadership. Generally tbe leadership means to lead rnernbers to the specific goals for the groups. There are many deflnitions for the leadership. But in the context of the church ministry, there are clear differences between the spiritualleadership and the secular leadership. Above all, the spiritual leadership emphasize on the Bible, church and the faith to the God. In the spiritual leadership, the purpose of the leadership is not ruling his group. In the Bible, Jesus told us clearly in that fact. Jesus said that who want to be a leader should become a servant fIrst. And Jesus Christ encapsulated the gospel into two commandrnents. He said to love God with our total being and our neighbor as ourselves. Effective leadership should be follow tbose two commandrnents A future question that arises for the spiritual leadership is about how can we develop the spiritual leadership. For the future ministry, we have to consider radical changes in our society. It is said that in the twenty-first century, to limit church by area wilI be meaningless. And the influences of the computer and multimedia is stronger than before. People wilI seek more spiritual relief in the church. This article explored the spiritualleadership for the future ministry. When we face our circumstances we can notice easily that the future would be very different with all technical developments. We found already radical changes in our daily life. The future minisσies confront severe challenge from the radical changes and high-technical society. How can the church survive under those radical changes? Therefore this article tried to describe about future changes. Our church needs to attempt new techniques for our future ministry. But the most important thing is even its methodology can be changed but not the essence of Gospel. We have to establish our future on the Word of God. Future ministries wilI claim more spiritual leadership than ever. Stronger spiritual leadership wiU be requested because of those rapid changes in our society. So in this article suggest some helpful tips it can help to develop effective Christian leadership for the future ministry and church growth.

The church growth in Jerusalem in Acts shows us the very model of a rapidly growing church that was emolled the church members about 3,000 or 5,000 into. All the church in this world nowadays envies such an amazing church growth. However, this does not mean the growth model of the single church, but the reality of the church growth in a total meaning for the all church in Jerusalem that was ministered by the apostles at that time. Hence, such a growth in Jerusalem means an essential figure that was searched by modern churches, because of not the growing model of the local church all over the world. At the moment of the earlychurch the abruptly growing church fortunately was possible by the power of the Holy Spirit, but is it possible of modern churches that are added a day about 3,000 or 5,000? This paper shows the model of the church growth theory of Jesus on the basis of the faith of Emmanuel that Jesus taught in his saying, “ For where two or three are gathered in my name, there am 1 in the middle of them."Although this teaching is on the smallest church that can be formed by the church members, one can evaluate that modern churches must reconsider obsessing the church growth in the sense of number. Later on Jesus' concept of church affected to Paul in that church means member, not building. When Paul addressed that church is the body of Christ, each part is working properly, and building makes bodily growth and up builds itself in love, the building means the body of Christ that is organic. The purpose of this paper is to find the principle of the church growth theory of the early church in the Gospels. For this purpose, this paper suggests that the view of discipleship and church growth theory of Jesus, by establishing the church theory of the synoptic gospels on the basis of the faith of Emmanuel. Here the role of layperson and women is necessarily reconsidered by the view of the church minisσy in modern churches. As a result, this paper suggests that churchgrowth model in the internal and external sense moves from the function of pastors to one of layperson.

Die Gemeindewachstumsbewegung ist ein missiologischer Terminus, der eine programmatische Bedeutung hat und vor allem in der Missiologie des 20. Jahrhunders eine große Rolle spielt. Sie glaubt, daß die Kirche wachsen kann. Das soll Gottes Wille sein. Die Bibel soll diese Theorie unterstützen. Daher hat sie ihre Theologie. Den theologischen Auftakt zur Kirchenwachstumsbewegung bildet D. McGavrans (1897- 1991) 1955 erscmenenes Buch “ The Bridges of God." Theologisch bleibt sie evangelikal-konservativ, wenngleich ihre Forschungsmethoden unkonventionell sind: 1. Die Herrlichkeit Gottes als Hauptziel des Menschen; 2. Die Souveränität Gottes und Verantwortung der Menschen; 3. Die Exklusivität des Heils durch Christus; 4. Die Herrschaft Christi; 5. Die Autorität der Heiligen Schrift; 6. Die gegenwärtigen und eschatologischen Wirklichkeiten der Sünde, des Heils, und des ewigen Todes; 7. Die gegenwärtige und zukünftige Wirklichkeit des Reiches Gottes Der Begriff “Kirchenwachstum" stammt aus McGavrans Konzept. Weil er die traditionellen rnissiologischen Begriffe “Mission" und “ Evangelsation" nicht als frisch hielt, setzt er die Wörter “ Kirche" und “ Wachstum" zusammen. Aus diesem Hintergrund entwirft P. Wagner seine Definition von dem Kirchenwachtum: “ Church Growth means all that is involved in bringing men and women who do not have a personal relationship to Jesus Christ into fellowship with him and into responsible church membership." T. Rainer beschreibt diese Definition ausführlicher: “ Church Growth is that discipline which seeks to understand, through bibJical, sociological, historical, and behaviorial study, why churches grow or decline. True church growth takes place when ‘Great Commission' disciples are added and are evidenced by responsible church membership. The discipline began with the foundational work of Donald McGavran." Darauf kommt die Definition von der Gemeindewachstumsbewegung: “ The Church Growth Movement includes all the resources of people, institutions, and publications dedicated to expounding the concepts and practicing the principles of church growth, beginning with the foundational work of Donald McGavran in 1955." Doch hinter dieser Wachstumsbewegung verbirgt sich noch irnmer die Wirklichkeit von dem Leiden der armen Menschen. Durch diese mit dem kommerziellen Kapitalismus und Marketing Strategie eng verbundene Gemeindewachstumsbewegung erfährt die Kirche, daß die großen Kirchen immer reicher und größer und die kleinen immer kleiner werden. Hier muβ sich ihre Theologie besonders der Missio dei zuwenden. Bei diesem Artikel handelt sich es um eine Einführung und diese kritische Annährung von der Theologie der Gemeindewachstumsbewegung.

Church growth movement began with Donald A. McGavran’ s book The Bridges of God. The book shows that people movements are effective means wbereby people can become a Christian in tbe form of mass conversion. In the same vein, McGavran claimed that “ Men like to become Christians without crossing social, linguistic, or class barriers." He founded the Institute of Church Growth through which be propelled cburch growth movement although he struggled in its early stage. He published the Church Growth Bulletin periodically which was read among missionaries and pastors all over the world. He became the Dean of School of World Mission at Fuller Theological Seminary. There he taught mission courses with Alan Tippett, Ralph Winter, Artbur Glasser, and Charles Kraft. He published a classic textbook Understanding Church Growth in which he explained whatever he wanted to express concerning church growth in the world. He authored with Arthur Glasser Contemporary Theologies of Mission to defend evangelical theologies of mission against ecumenical theologies of mission. He is called “ the father of the church growth movement." C. Peter Wagner was impressed by McGavran’s teaching about church growth and his book The Bridges of God. He was invited by McGavran to teach church growth courses at Fuller Theological Seminary. He experienced divine healing when he attended a revival meeting in his mission field of Latin Arnerica. He published lots of books concerning church growth, spiritual gifts, and spiritual battles. He became the best disciple of Donald McGavran and revised Understanding Church Growth although he missed a crucial chapter regarding discipling urban populations. He maintained the evangelical theologies of mission and stressed making disciples of all nations based On the Great Commission. He authored the Third Wave of the Holy Spirit. Among his books, Church Growth and the Whole Gospel and Strategies for Church Growth are more theological than others. These two books deal with theological foundations for church growth. He stressed intercessory prayer through which Kingdom of God is extended. He taught the course “ The Ministry of Healing and World Evangelization" (MC 510) with John Wimber who left Fuller Theological Seminary to lead Vineyard movement. In addition to these two men, George Hunter, Eddie Gibs, Win Arn, Kent Hunt, Elmer Towns, Charles Chaney, Lyle Schaller, Delos Miles, Ralph Winter, William Easum, and Thom Rainer have studied church growth and taught it. Church growth was criticized by many but it became a science in theological circles. The church growth movement today tends to be evangelical while accepting a holistic position. As McGavran pointed out, the 19th century was the great century in terms of mission, but the 20th century became the century of church growth. The key of church growth movement is discipling all nations of the world. In doing so, all Christians are called to reach many groups of people who are yet to be Christians aIl over the world. The church growth movement is essential to reach them.

이 글은 1966년 시작된 한국교회사학회가 1999년까지 이룩한 역사를 성장과 발전이라는 측면에서 살펴보고 있다. 전체적으로 육하원칙의 틀에 따른 보고의 형식을 따르면서, 우선 창립시기의 인물과 학회의 활동을 시간 순으로 구성하고 있다. 그리고 학회가 하였던 일들을 민경배 교수의 언급에 따라, 연구발표회, 자료집 발행, 학회지 간행 등으로 나누어 살펴본다. 마지막으로, 이를 위해 어떻게 학회의 재정이 모이고 지출되었는지를 점검 하고 있다. 아울러 이 글은 연구과정에서 제기한 논의 틀로 재구성한 몇 개의 표를 포함하고 있다. 본 연구는 한국교회사학회의 초기의 성장과 발전은 한국에서 교회역사 를 공부하고 가르치는 학자들을 통하여 이루어졌다는 것을 지적한다. 초대 회장 백낙준 교수를 비롯한 이들의 헌신을 통하여 기초가 놓이고, 그 뒤를 잇는 후배와 제자들에 의해 기둥과 외양을 갖추게 되었다. 회원, 임원, 그리고 재정은 꾸준히 증가하였고, 이를 통해 연구발표회, 자료집 발간, 학회지 간행 등의 사업은 분명한 틀과 규모를 갖추게 되었다. 우선, 이 시기 한국교회사학회의 발전을 더 세밀하고 깊이 연구하기 위하여, 회원들이 개인적으로 보관하고 있는 자료를 수집하여 보완하는 것이 필요하다. 초기 한국교회사학회는 교단적인 신학적 편협성을 뛰어넘는 에큐메니컬 모임으로서의 특성을 보며, 한국사회의 민주화, 평화, 통일의 문제에 관심을 학문적으로 표현하고자 했다. 그리고 무엇보다도 회원 각자의 학문적인 관심과 연구, 그 이상으로 회원들간의 교제가 중심에 있었다.