| abstract |
This study aims to analyze the necessity of family ministry for the 30–40 generation in the Korean church, to present a pastoral model for family-centered faith formation based on biblical and theological foundations, and to propose practical strategies for applying this model in the context of local church ministry. To achieve this goal, the study first examines generational theory in Korean society, changes in family structure, and shifts in church perception among people in their thirties and forties, including the phenomenon known as "Canaan Christians." Through this analysis, it was found that the 30–40 generation tends to understand faith within the context of individualistic values and diverse social experiences. Although many parents in this generation recognize the importance of their children's faith education, they often experience difficulties in practicing faith within the home.
In addition, as a case study, this research analyzes the ministry for the 3040 generation at Eungam Church (응암교회) and examines the spiritual realities of church members through a survey. The results indicate that although many parents acknowledge the importance of faith education for their children, concrete practices such as family worship and faith conversations are not consistently practiced in their daily family life. Furthermore, the previously implemented "Young Family Ministry" did not become sustainably established due to the lack of a long-term pastoral strategy and structural support.
Based on these findings, this study organizes the pastoral-theological foundations of family ministry by examining the biblical role of the family and the theological understanding of intergenerational faith transmission. Furthermore, this study proposes a pastoral model for family ministry for the 30–40 generation that focuses on four key elements: the restoration of parental faith through parent education, the restoration of family worship, family-centered faith formation programs, and small group–based family communities.
Finally, this study presents practical implementation strategies for applying the proposed family ministry model in the ontext of local church ministry, including a phased implementation strategy, a three-year ministry roadmap, and an annual family ministry timeline. These pastoral strategies present an integrated model of family ministry that seeks to restore the family as a faith community and to encourage cooperation between the church and the family in transmitting faith to the next generation. Therefore, this study explores the possibility of intergenerational faith transmission through family-centered faith formation and suggests the need for the Korean church to reestablish family ministry as an important pastoral strategy.
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