한국교회 소그룹 목회의 실태와 발전 방안

김한옥 한국실천신학회 2007 신학과 실천 Vol.0 No.12

한국교회는 소그룹으로 시작되었다. ‘구역’은 한국교회 소그룹 조직의 대명사이다. 그러나 한국교회는 소그룹을 조직만 해 놓고 그것을 관리하고 운영하는 일을 제대로 하지 못하였다. 그 결과 한국교회 그리스도인들은 생활 속에서 하나님의 영광을 드러내지 못하였다. ‘제자훈련’은 한국교회의 이러한 문제를 해결하기 위해 시작된 소그룹 운동이다. 그러나 제자훈련은 한국교회에 신선한 충격을 주었으나 대중적인 목회의 방법으로 발전할 수 없었다. 1990년대에 들어와 새로운 형태의 소그룹 목회가 소개되었다: 셀 교회, G. 12, 가정교회.소그룹 목회가 한국교회에 정착되지 못한 이유는 무엇일까? 첫째, 한국교회는 너무 자주 대중집회를 갖는다. 둘째, 교회가 제도화 되었다. 셋째, 한국교회는 부흥집회를 목회의 수단으로 삼는다. 넷째, 목사들이 설교에 너무 많은 시간을 사용한다. 소그룹 목회가 발전하기 위해서 한국교회가 해야 할 일은 무엇인가? 먼저, 우리는 제도화되어버린 교회를 유기체적인 공동체로 바꾸어 놓아야 한다. 다음으로, 교회의 모든 직분들과 제도들이 목회의 기능으로 이해되어야 한다. 또한, 소그룹과 대그룹이 공존하는 교회가 되어야 한다. 마지막으로, 하나님의 말씀을 듣기만 하는 교회가 아니라, 하나님의 말씀을 실천하는 교회가 되어야 한다.진정한 소그룹 목회는 방법론의 문제가 아니라 신학의 문제이다. 그러므로 소그룹 목회는 신약성경으로 돌아가는 것이며, ‘평신도는 누구인가’에 대한 해답이며, 올바른 교회론의 실천이다. Korean church began by small group. 'Guyeuk' is Korean church small group organization's major term. But, Korean church established small group and does not manages and operates it properly. As a result, the christian in Korean church did not expose God's glory in life. 'Disciple training' is small group that is begun to solve these problem of Korean church. But, disciple training dealt fresh impact to Korean church but could not develop by popular ministry's method. Small group ministry of new form was introduced entering in the 1990s : Cell church, G . 12, house church .What is reason that is not settled to Korean church that small group ministry does? First, Korean church often has mass meeting so. Second, church was institutionalized. Third, Korean church makes revival meeting ministry's means. Fourth, pastors use too many times on sermon. So that small group ministry develops, what is work which Korean church should does? First, we must displace church which have been institutionalized to community which is organic matter volume. Next, all functions and systems of church have to be understood by ministry's function. Also, it must become church which small group and great group coexist. Finally, it must become church which practice God's word and not church which hear God's word.Genuine small group ministry is problem of theology and not problem of methodology. Therefore, small group ministry is that returns to New Testament, is answer about 'who is Layman', and is practice of right ekklesiology.

소그룹형태에 따른 교회의 건강성이 성도들의 영적성장에 미치는 영향에 관한 연구 : 가정교회, 셀, 구역을 중심으로

신호균(Shin HoKyun),김영애(Kim YoungAe),최장모(Choi JangMo),도현옥(Do HyunOk),이명선(Lee MyoungSon) 한국로고스경영학회 2011 로고스경영연구 Vol.9 No.2

본 연구는 한국교회가 성장하면서 교회성장을 방해하는 요인으로 소홀히 다루어져 왔다고 생각되는 소그룹 형태에 따른 교회의 건강성이 성도들의 영적성장에 어떠한 영향을 끼치고 있는지에 대해 고찰하였다. 성장하고 있는 지역교회를 대상으로 사역모형과 조직모형, 핵심비전을 통해 소그룹의 형태별 건강성을 조사하고 소그룹간 영적성장의 차이를 분석하였다. 그 결과 사역모형과 조직모형, 핵심비전은 영적성장과 높은 상관관계가 있는 것은 물론 사역모형과 조직 모형을 통한 소그룹별 건강성의 정도가 성도들의 영적성장에도 긍정적인 영향을 미치는 것으로 조사되었다. 이는 사역모형을 통해 핵심비전이 성도들에게 잘 융화되며, 교회조직의 건전성이 성도들의 영적성장에 영향을 주는 것으로 나타났다. 그리고 소그룹의 형태에 따른 영적성장에 미치는 영향의 차이로 소통과 섬김, 배려를 통한 건전한 소그룹으로 발전시켜 나가야 될 것으로 생각된다. 또한, 소그룹 모임의 친숙성을 높이기 위해 주 1회 정도 모임을 통해 한주 동안의 예배와 말씀을 생활 속에서 나눔으로써 영적성장에 더 좋은 영향을 줄 수 있으리라 사료된다. 소그룹별 평균차이의 분석결과, 가정교회는 봉사나 조직, 운영에 대한 개선이 필요한 것으로 사료되는데, 구체적으로 비전정합 및 5P의 목적과 과정, 프로그램, 담당자의 정합도로 나타났다. 반면 셀교회와 구역 예배는 사도행전 2:46-47절을 이루어가기 위해 그룹별 진정한 나눔과 섬김을 통한 교제의 회복이 필요한 것으로 사료된다. The purpose of this study is to discover how small home churches may have a a positive influence on the spiritual growth of Christians although generally small-group home churches are known to hinder the growth of churches. The logic of the study is developed by targeting the growing local church through the ministry model, organization model, and core vision. It has investigated healthiness of small groups and analyzed the difference in spiritual growth among them. As a result, the ministry model, organization model, and the core vision had a high correlation with the spiritual growth. Results also showed that through the ministry and organization model, the degree of healthiness of small groups did have positive effects on spiritual growth of believers. This showed that through the ministry model, the core vision not only assimilated well with the church members, but the soundness of church organizations also influenced the spiritual growth of the church members. It is also suggested that weekly communions and services can help increase the familiarity of small group meetings and positively influence spiritual growths. Analysis result of mean difference between small groups showed that home churches required improvement on volunteering, organizing, and managing. Vision coordination with SP’s purposes, processes, and programs also specifically showed needs of improvements. However, cell churches and local worship services, in order to fulfil Acts 2:46-47, requires restoration of fellowship through true acts of sharing and serving.

교회성장과 소그룹 운동

정회현(Chung, Hoi-Hyun) 신학과 실천학회 2018 신학과 복음 Vol.5 No.-

One of the main problems of modern church is that it does not grow but is stalled and withdraws. The reason is that the church was institutionalized lost the dynamism and survival power of the first century church after A.D. 313. By the way, historically there were the activities to restore the dynamism and survival power of the first century church many times. The small group movement is representative. The small group ministry is clear in biblical background and historically it revealed as Community restoration movement of Anabaptism, Pietism and Moravian brothers, Methodism of England Wesley, etc. And these small group movements were valued positive in Spiritual growth and Evangelism and Mission of the church. Modern small group movement was revealed as Discipleship movement, Band ministry, Cell ministry, and House church, etc. But it was evaluated that these movements were not different greatly from the historical small group movements and the effects were positive. On the basis of these, Small group movement must have following characteristics: Decentralization and laity ministry, Living organic community, and Church growth as ultimate purpose.

Reverend Youngsan Yonggi Cho and Christian Education

박경순 한세대학교 영산신학연구소 2015 영산신학저널 Vol.34 No.-

All pastoral ministries have commonly coexisted with the related Christian educational activities. As all of pastoral ministry has been based on specific theology, all pastors must be theologians and Christian educators within the boundaries of their own theology. Christian education never exists alone regardless of theology. Therefore, all the realities of Christian education have been performed on the background of theological philosophy. From this perspective, Youngsan and his Christian education have been intimately related. As we examine his pastoral ministry, Youngsan initiated Christian education through such abundantly various theological education institutions as Sunday school, layperson leadership training program for small group ministry, establishing and extending domestic theological seminary for the purpose of training Korean pastors, and furthermore managing a total of seven theological seminaries in foreign countries to educate the foreign native pastors as the core of Christian education. Through the various activities of Christian education in his ministry, Youngsan theology was a foundation and contents to practice and connect them to the surpassing outcomes. However, studies on Youngsan theology done from the perspective Christian education are not sufficient to produce academic and practical outcomes. Therefore, more vigorous research rather than now from the Christian educational perspective must be essentially requested for the consistent extension and development of Youngsan theology.

Reverend Youngsan Yonggi Cho and Christian Education

( Kyung Soon Park ) 한세대학교 영산글로벌신학연구소 2015 영산신학저널 Vol.34 No.-

All pastoral ministries have commonly coexisted with the related Christian educational activities. As all of pastoral ministry has been based on specific theology, all pastors must be theologians and Christian educators within the boundaries of their own theology. Christian education never exists alone regardless of theology. Therefore, all the realities of Christian education have been performed on the background of theological philosophy. From this perspective, Youngsan and his Christian education have been intimately related. As we examine his pastoral ministry, Youngsan initiated Christian education through such abundantly various theological education institutions as Sunday school, layperson leadership training program for small group ministry, establishing and extending domestic theological seminary for the purpose of training Korean pastors, and furthermore managing a total of seven theological seminaries in foreign countries to educate the foreign native pastors as the core of Christian education. Through the various activities of Christian education in his ministry, Youngsan theology was a foundation and contents to practice and connect them to the surpassing outcomes. However, studies on Youngsan theology done from the perspective Christian education are not sufficient to produce academic and practical outcomes. Therefore, more vigorous research rather than now from the Christian educational perspective must be essentially requested for the consistent extension and development of Youngsan theology.