Academic
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newsletter of the
International Association for the Promotion of
Christian Higher Education
ISSN: 1521-9631
Vol. 14, No. 2, continued.
March 2003
WHERE ABOUT AND WHERETO:
KOREAN CHRISTIAN HIGHER EDUCATION
by Dr. Kuk-Won Shin
Prepared for the IAPCHE Leadership
Conference for the Asia/Oceania Region
Oct. 22-26, 2002, The University of
the
This paper[1]
gives a survey of Christian higher education in
(I)
History
The Korean Protestant
church is only 120 years old.[3]
However, the church has become one of the strongest and most active churches in
the world. The Korean church has struggled in a religiously pluralistic
environment.
Interest in Christian
education developed along with the growth of the church. The first Christian
higher education institution was Kwanghaewon, a medical hospital and
school, established in 1885. Horace Newton Allen, an American Presbyterian
missionary and medical doctor, was the founder.[4]
Development of Christian higher education, since that time, may be divided into
three stages.
The first stage ends in
1945 when Korea gained independence after 36 years of Japanese occupation.
“Mission schools” (educational institutions established by missionaries as a
part of mission) dominated Korea’s modern education in this period.
Missionaries from North America established various post-secondary education
institutions. Their effort was not limited to training indigenous local pastors
in seminaries. Their aim was both to evangelize and educate Christian leaders
in broad areas. And they were successful in both objectives. Along with a few
Japanese imperial universities, the Christian institutions led the nation’s
higher education both in number and quality. It is significant that they also
became the center of nationalist spirit and the independence movement. This
situation was unique for Korea. Unlike in other countries colonized by Western
countries, Korean missionaries and their schools sided with the people and
thereby earned their hearts. At the same time, “mission schools” were the
centers of modernization. They contributed much to toppling down feudalism and
in laying the foundation for modern Korea. They were the source of new enlightenments.
They were windows for young people to see the outside world and doors to go out
of the country. Many prominent leaders in various fields were educated through
these “mission schools.”
The second stage falls
between mid 1940s and 1970s during which time the “mission schools” gradually
lost their distinctive Christian identity. Two notable changes occurred during
this period: expansion and a shift toward “practical training” in the nation’s
higher education. After liberation, and especially after the Korean War
(1950-53), both public and private universities began to grow rapidly. Many new
Korean institutions of higher education opened in order to meet the increasing
demand for higher education resulting from both desire for reconstruction of
the nation and later from population growth. But more significant change
occurred in the direction of education. Rebuilding the nation from the
destruction of war and poverty required an emphasis on science, technology, and
economics. Government policy and support was focused in these areas. Public
universities led the change and large private universities followed their lead.
Christian institutions of
higher education were affected in two ways. Expansion brought difficult
challenges in maintaining Christian identity, as the number of both
non-Christian students and faculty members increased rapidly. The emphasis on
“practical disciplines” made the idea of distinctive Christian education appear
even less relevant and harder to implement in the curriculum. Challenges were
real, yet not insurmountable if those institutions were committed and equipped
to integrate faith with learning. Unfortunately they were not. Together the
changes contributed much to secularization of Christian institutions.
Government education policy and regulation under the military dictatorship in
the 1960s and 1970s also suppressed free development of Christian higher
education.[5]
Theological schools generally maintained their unique Christian identities; yet
it also was becoming harder even with these schools.
The current stage began
in the 1980s as the struggle for democratization became fervent. The emergence
of the idea of biblical worldview as the foundation of Christian action and
education is the most significant thing that happened around this time. It was
a movement within evangelical circles, and it is still largely unnoticed. Until
the late 1980s, demonstrations against dictatorial government swept through the
nation. Universities and colleges were occupied with politics, often based on
liberal and even revolutionary ideals. The Christian community was divided. On
the one side, the liberals actively participated in the democratic movement.
Theologians developed “minjung (people)” theology, a Korean version of
liberation theology in support of the movement. On the other side, evangelicals
renounced liberation theology for mixing up Christianity with Marxist ideology.
They largely insisted upon the principle of “separation of religion and
politics” and denounced Christians meddling with politics. This created an
uneasy conscience, a sense of alienation, and frustration among politically and
socially conscious scholars and students. Although they did not agree with the
liberals and their way of coping with the injustices of the dictatorial
government, they felt the urge to engage the situation in a biblically
responsible way.
A search for an
alternative way led them to a Christian worldview movement developed in the
Reformed tradition. The worldview movement began to take root among students
who were helped by small numbers of pioneers. The pioneers were those who had a
chance to encounter the tradition in the Netherlands and North America. Since
the movement began as the way of coping with the progressive and liberal
ideologies prevalent during the democratization process, confrontation was
inevitable. Those who were involved with the movement experienced that
worldview matters greatly in dealing with every important cultural issue. From
this experience, they also realized the importance of a Christian education,
not only in higher, but in all levels of education. They also understood that
“mission schools” are not a sufficient form of Christian education. Especially
Christian higher education needed to be founded on a clearly biblical worldview
and to be pursued with a conscious effort to integrate Christian faith and
scholarly activities. Christian higher education institutions should be able to
serve as strategic centers for developing and promoting Christian culture. For
example, they should serve as the place where the foundation of Christian
education, curriculum, and programs for lower level education are created and
evaluated. Although the movement is still very limited and its achievement is
meager, it inspired a growing sense that the task and challenge for Christian
education is necessary and worthwhile to pursue, and it also helped to clarify
the idea of Christian education.
(II)
Present Situation
Private universities and colleges have dominated
Korean higher education. Christian institutions are a major part (more than
40%) of college and university.[6]
This high proportion is surprising when compared with higher education institutions
supported by other religions. Only a few institutions were established by
Buddhism, Confucianism, and others. It is significant, given the short history
of Christianity and Protestant Christians being around 20% of population.
Christian higher education takes various forms including undergraduate,
graduate, and professional training. They include university, college, seminary
and research institute.
As mentioned, “mission
schools” have developed into some of the largest and best private universities.
Yonsei, Ewha Woman’s, and Sungsil Universities are examples. Meanwhile
they have lost most of their distinctive Christian identity. They have gone
through the similar secularization process of Harvard and Yale
Universities in the United States.[7]
Today these schools are not much different from secular universities except
that they have chapel, chaplains, and a few courses in Christianity and the
Bible. Students are required to attend chapel at least once in week. Because it
is compulsory, services are often minimally Christian. Sermons are more
enlightening lectures than preaching. Celebrating, remembering, and promoting a
distinctive vision for Christian education is rarely done even in special
convocations like anniversaries and commencement. Hardly any effort is put into
proselytizing the non-Christian students. The Bible and Christianity courses in
the curriculum are usually liberal, quite elementary, and often compulsory.
Genuine efforts to integrate faith and learning are rare. The struggle to
maintain Christian identity has become largely nominal in these schools.
Theological colleges and
seminaries are in better shape because of their smaller size and unique nature.
Being small gives them an advantage in maintaining a Christian identity. Having
a well-established school image as Christian or theological institutions, and
strict admission requirements are another advantage. Unlike the above-mentioned
institutions, they did not start as “mission schools” and do not consider
evangelizing non-Christians as their mission. They aim to train Christian
leaders. Some require church membership or recommendation from a pastor or even
previous baptism for all students. Most of the applicants know the distinctive
nature of the schools. This image and its requirements often cause conflict
with the government policy of equal opportunity in education.[8]
Seminaries are still a different story since they are devoted to ministerial,
missionary, and theological training. Most accredited seminaries accept those
who have had a 4-year college education and grant a Master of Divinity degree
after three years of training. They maintain their Christian identity, yet
hardly teach any other field than theology.
It is discouraging that
some of the small theological colleges are expanding too. Already a few have
developed into large universities in the last decade by adding departments and
admitting many who may not be Christian. It is regrettable that expansion is
often motivated by financial reasons: more students bring more revenue. It is
quite predictable that such expansion always brings a threat to their initial
identity as Christian institutions. Such is the struggle at the newly expanded
universities like Anyang, Cheonan, Hansae, Hansin, Pyongtaek, and Sungkyul
Universities. Other young Christian universities like Handong, Hoseo,
and Junju are also going through similar struggle. Knowing what had
happened to those previous “mission schools” like Yonsei, they work hard
to maintain their unique Christian character. However, their strategies are not
much different from those of previous “mission schools” and smaller theological
colleges. All too often their efforts focus on imposing stricter and frequent
chapel, requiring Christian and biblical classes as core courses. These classes
are mainly a mechanism to hand down their denominational identity and
tradition. Integration of faith and particular disciplines hardly gets beyond a
basic discussion of foundational matters, such as worldview issues, even where
it is known and consciously attempted.
There are some
encouraging developments though. Lately more conscious efforts to develop
Christian higher education are being attempted at several institutions. For instance,
Chongshin and Kosin Universities have made continuous efforts to
integrate faith and learning. Both schools have integrated interdisciplinary
courses such as “Spiritual Leadership Training,” which are required for all
freshmen. They are regularly training both old and new faculty. They strongly
encourage faculty to develop integrated Christian learning. This summer, Cheonan,
Handong, and Kosin Universities sponsored together a Christian
Faculty Training Seminar in conjunction with faculty members from Calvin College
in Grand Rapids, Michigan who shared their experiences in lectures and intense
discussions for three days. The steering committee of this seminar tries to
extend it to other interested institutions and individual professors. Besides
these kinds of international and inter-university conferences, some
institutions have been developing their own worldview and bible/theological
curriculum and textbooks. Most of the institutions have committees for
developing the Christian education. Many of these institutions take a
systematic approach to chapel. They realize that chapel is the time of the
community meeting together and sharing the same vision, and plays a central
role in the life of the institution and its education as a whole.
Support for Christian
higher education is still meager but increasing. The Christian community is
slowly awakening to the importance of Christian scholarship for the church and
Christian culture. There are a number of scholarship funds and research grants
provided by Christian foundations and individuals for high level studies
(mostly in theology). Churches and a few foundations are supporting students to
study theology in universities and seminaries in the U.S.A, or European
countries.
(III)
Community and Resources
Theological colleges and
seminaries are mostly founded and supported by various Christian communities.[9]
It is the same with most Christian colleges and universities that began as
“mission schools.” Korean protestant churches consist of many denominations
with various theological orientations. Presbyterian denominations occupy the
absolute majority. Naturally Presbyterian seminaries and theological colleges
are a large component of Christian higher education. But Methodist, Lutheran,
Baptist, Pentecostal, Anglican, and even the Salvation Army have their own
seminaries and other institutions of higher education.
Most of the Christian
universities and colleges are affiliated with various faith communities to
different degrees. Some are still under direct denominational administration.
Churches send governing boards to these schools. There are also a few
universities heavily sponsored by local churches or individuals. For example,
two mega-churches support universities: Full Gospel Church established Hansae
University and its own seminary. Onnuri Church is the major financial
contributor to Handong University. But in most cases, financial contributions
from supporting communities are not very substantial. They contribute little to
operating expenses. Institutions are largely dependent upon tuition for their
operating revenue.
Christian higher
educational institutions can also be grouped according to their theological
orientation. Institutions affiliated with a liberal Christianity constitute the
mainline. They are far more plentiful and much larger than conservative
evangelical ones. They are also academically more advanced and better organized.
Yet they tend to be less distinctively Christian and more secularized.
Evangelical institutions put much more emphasis on maintaining Christian
identity, and are better at doing so. However, they are often less successful
in achieving academic excellence and keeping up with competitive scholarship.
Consequently they have no first class institutions of higher education apart
from seminaries and theological colleges. Because of this, they have only
limited influence even within Christian circles.
Resources for Christian
higher education are not confined to Christian institutions. There are many
individual Christian scholars scattered over various university and college
campuses. They often gather, formally or informally, in Christian professors’
fellowships. Working mostly in the secular academic environment, they do not
have much opportunity to think about making their academic efforts integrated
with faith. However, some of those who were involved with the early Christian
worldview movement in the 1970s went on studying in different fields and
eventually became professors and scholars in both Christian and secular
institutions of higher education. They spread the idea of integration of faith
and learning. Through their efforts, several groups interested in a Christian
worldview were formed on different campuses.
In the last few decades,
several libraries and research centers have been established. Those who were
involved with the Christian worldview movement formed an association to promote
their ideas, which later became the Korean Christian Studies Institute. KCSI
has more than 150 scholars in different fields who occasionally gather together
in subdivision meetings according to their disciplines: philosophy, literature,
cultural studies, education, science, engineering, films, the arts, and others.
KCSI offers regular worldview classes and occasional seminars to the
public. Economists and management scholars from KCSI established a
separate institute, Korea Christian Academy of Management. Other scholars
actively endeavoring to integrate faith and scholarship are organized as Christian
University Founders’ Fellowship[10],
Society for Integration Studies, Annual Conferences on Christian Learning,
Biannual Christian School Teacher’s Conference, Christian Educators Association,
several Christian culture study institutes, Christian Lawyers Fellowship,
and Christian Medial Doctor’s Association.
Many Christian publishers
are actively providing opportunities for scholars and writers to publish their
research and findings. Korean Christian Philosophy Society, and several
Christian Education Societies and Theological Societies are active. Many
Christian academic journals, published either by academic societies or
Christian higher education institutions, come out regularly. There are plenty
of newsletters, Christian newspapers, and magazines. These publications, along
with conferences and academic society meetings, provide a forum for academic
exchange of Christian scholarship and public services. As Korea is quickly moving
into a cyber communication society, the number of Internet websites related to
Christian subjects is growing fast.
There are also active
Christian student groups on all campuses. They are often organized as Bible
study groups, like Christian Student Associations, that are particular to each
campus, and as branches of organizations such as InterVarsity and CCC,
Navigators, Youth with a Mission, L’Abri, and indigenous
groups such as University Bible Fellowship (UBF) and Joy
Mission. Although these groups do have some interest in learning basic
scholarly responsibility and worldview, they are mainly interested in
evangelism and discipleship, which does not include an academic calling. In
America and other countries, annual conferences (KOSTA) bring together
graduate students who study abroad. Since many of them become professors and
scholars, the conferences provide opportunity for networking and fellowship
among the students, and speakers who are often faculty members of higher education.
Networking with the
international community of Christian higher education has been done primarily
with various American institutions. This is natural because of early missionary
connections. It also has to do with the fact that the majority of university
faculty were trained in American institutions. Most of universities, colleges,
and seminaries try to broaden their international relationships and seek
affiliation with foreign institutions. Particularly broadening relationships
beyond North American to Asian, Oceanian, African and European institutions is
desirable. This is important since today many Korean missionaries are working
in different parts of the world, and have established seminaries and colleges
as a part of their mission work.[11]
Also there are many foreign students from third world nations in major Korean
seminaries and theological colleges. The Korean Christian community has begun
to be aware of its international responsibility as a richly blessed church.
(IV)
Strength and Defect
The most visible strength
of Korean Christian higher education is its size and vitality. Given its short
history, the progress of Korean Christian higher education is rapid. Church
growth has been clearly another reason. The positive image earned through the roles
that the Christian institutions have played in the early stage of modernization
has helped too. The early “mission schools” were considered the best schools in
the country. Some of them, like Yonsei and Ewha Universities,
still are. Korea’s general enthusiasm for higher education, coming from
Confucianism, is certainly a contributing factor. In Korea, more than 20% of
the population gets a higher education.[12]
This is quite high in comparison with most of countries around the world. Christian
education occupies a big portion of this.[13]
Another salient feature
is that most of the Christian higher education institutions appeared to aim in
the right direction, at least as reflected in their official statements of
purpose. Most of them mention the importance of integral studies or integration
of faith and learning. This is due to the prevalence of the Reformed and
Presbyterian Church. The idea of a Christian worldview and integral scholarship
was introduced and has spread through those who were brought up in the
tradition. Although the reality of the institutional life and classrooms may be
different from their statements, and in fact this is quite often the case, this
is still a positive factor. Most institutions openly declare Christian
commitments and admit unique purposes built on Christian principles and values.
They acknowledge that education only in the spirit of humanistic and
philanthropic values is not sufficient. In addition to requiring Christian studies,
these statements often include establishing a Christian worldview in the
academic fields, and applying it to various disciplines, enhancing students’
Christian virtues, and giving students a Christian vision and mission.
Having an active and
strong church provides the potential for the supporting community. This is a
great asset for Korean Christian higher education. Church education prepares
students in the basic and fundamental elements of faith. It means that the
higher education institutions do not have to begin with the basics. Having big,
strong churches results in an abundance of human resources for developing
Christian higher education. There are many devoted Christian scholars in most
fields of study. Admittedly, not too many of them are well informed about
integral Christian scholarship. Neither are they very enthusiastic about
integrating faith and scholarship in other than “spiritual” and churchly
activities. Yet, there is an exciting challenge for those who work toward the
development of Christian scholarship. Awaking this potential group to the
integral vision is a challenge but certainly not an impossible dream.
The relationship between
schools and their supporting communities may not always been positive. For
schools established and sponsored by church, ecclesiastical politics and
policies can both support and hinder various aspects of education and the
institution’s existence. For example, doctrinal disputes in the supporting
community can affect the educational institution directly and even often cause
it to split. A major example of such a split occurred in 1959 between the Hapdong
and Tonghap Presbyterian churches and their colleges and seminaries.
Other common issues are the matters of academic freedom.
The difficulties of
Korean Christian higher education are not confined in those issues. As I
alluded to earlier, more fundamental defects stem from the dualistic worldview
that is prevalent in the Korean church. Christians usually regard a type of
personal piety and devotion as the first prime virtue. There are many
Christians in the academic world, but not so many of them view their scholarly
activities through the eyes of faith. Many tend to believe that they are fine
if they try to be more able and better teachers in order to give Christian
witness in sincerity and humility and so on. Even those who speak of
integrating faith and life often do not have true grasp of the notion. Consequently,
practices of genuinely integral scholarship are rarer than talks about it.
There are plenty of discussions about it, but not many real role models for it.
Faculties who can show students what they are talking about with a concrete
integral approach to their academic discipline are quite rare. There is a
definitive need for Christian scholars who can show how integration can be done
with concrete examples.[14]
In this respect, we may
characterize Christian higher education in Korea, to borrow the well-known
typology of Richard Niebuhr, as “Christ in paradox with School” at best.[15]
The majority of Christian higher education and scholarship is not yet truly
integral, and therefore, not transformational. Of course, Korean Christian
higher education institutions have all the other types that Niebuhr suggested,
but the dominant view is that of the paradox model. Only a few schools have
invested serious effort to develop the theological and philosophical
foundations that are necessary for integral and transformational Christian
scholarship. Not many schools have developed a systematic and effective
curriculum that reflects seriousness for Christian higher education. When
individuals carry out such an effort, it is often difficult to gain support
from the community. The Church’s lack of understanding of the importance of the
higher academic enterprise is also disheartening.
Secularization is the
biggest dilemma for well-established Christian higher education institutions.
Korean colleges and university are accredited by the Ministry of Education, and
therefore they submit to government regulations. This often hinders unique
development of Christian higher education and encourages secularization.
Government stipulates a formula statement of educational purpose in its
Educational Laws. Curriculum is also regulated in part. This has been largely
loosened since the 1990s with democratic trends. Yet now in university and
college evaluation systems, more subtle and sophisticated control is laid upon
Christian institutions. Most Christian universities are simply busy conforming
to standards and other requirements stipulated by modern world. But they are
not necessarily Christian ideals or virtues. Universities are measured more and
more in quantitative terms, such as size, academic productivity and how many
students secure good jobs. In order to maintain status quo in the academic
world and to be able to compete with other schools, most established Christian
institutions try hard to enlarge their facilities and departments.[16]
Christian higher
education in Korea had a relatively bright past. However, it has suffered from
both the secularization of university education and the lack of effort to construct
theological and philosophical foundations. In order to win competition with
others, they hire any able scholars regardless of their faith. This is the
direction set since the 1960s as the country began to develop into an
industrial and modernized nation. Education was oriented toward material
success and power at individual, societal, governmental levels. Christian
institutions were busy keeping up with the trend. They did not put emphasis on
spiritual-ethical excellence, or Christian principles. They did not pay
attention to bringing up the whole person with a sense of justice, freedom,
sincerity, human quality, responsibility, love, service and stewardship.
Christian higher
education stands at a critical juncture because competition for students and
resources is becoming fierce with a dwindling numbers of students.[17]
Only by equipping themselves with genuine Christian vision, academic
excellence, and quality educational service, will they secure survival and
prosperity. Currently the majority of them do not have those qualities. Most of
them are not in the academic forefront. They are more like just huge liberal
arts colleges. They are not advanced research universities. They need to work
hard to improve both academic excellence and provide quality of education in
order to maintain good standing as higher education institutions.
(V)
Vision and Task
The above description of
Korean Christian higher education may give the impression that the outlook is
not so bright. I certainly do not intend to paint the situation worse than as
it actually is.[18]
Whatever is the case, it is certain that there is pressing need for change and
improvement. And if there would be any significant change, several issues must
be addressed. For example, scholars need to develop strategies to overcome
difficulties in maintaining and developing distinctive Christian scholarship
and education. They need to inquire about ways to overcome the limits imposed
by the secular educational system and structure. Also, Christian higher
educational institutions must keep financial accountability and a high ethical
standard. They need to create schools and an institutional culture that exceeds
non-Christian institutions in love and harmony, so that they may be witnesses
by it. Academic excellence must be sought both by encouraging its faculty, and
by functioning as a center of Christian learning and a resource center for
Christian insights from the community.
These are important
issues, but the Korean Christian community must first come to realize the
importance of Christian higher education for its survival, welfare and the
expansion of God’s Kingdom. It should open its eyes to see the central role
that higher education plays in our society. The Korean church has not been very
perceptive about the relevance of Christian scholarship for evangelism and
transformation of life. This is mainly because of a narrow understanding of
salvation and the church’s mission. The Korean church is still very much
occupied with its own growth. It needs to recover a broad vision for Christian
calling in all aspects of life.
Broadening the idea of
Christian higher education is another challenge. The church’s vision in higher
education often does not reach far beyond theology, seminary, and church
education. Even then, only a small number of churches and individuals support
theological colleges and seminaries. Fewer support Christian universities,
colleges, and research institutions. Reducing and confining Christian higher
education to theology or religious education indicates a dualistic worldview.
Theology is not the only subject of Christian study. A holistic view of
Christian education must replace reductionism. One way to do so is to strengthen
liberal arts education that is founded on the basis of a biblical worldview. To
put it simply, reinforcement of Christian worldview foundation is needed for
all education.
Those who are in
Christian higher education need to be sensitive about changes in culture. Our
age demands a multi-dimensional view of life and learning. Both rationalistic
and theological reductionism will cause difficulty in dealing with the trend,
which requires multi-perspective and interdisciplinary approaches to all
serious scholarship and education. The so-called “postmodern” culture is rooted
in criticizing and reacting against the rationalistic culture of modernity. It
is also causing changes in emphasis from uniformity to a plurality of
traditions. Meanwhile, most Korean Christian higher education institutions are
not well aware of the change. They are still busy conforming to unified
standards prescribed by the established secular academies. They shun any effort
to strengthen a distinctive Christian identity. It is time to take advantage of
the pluralistic spirit of our time and to be creative in developing genuine
Christian education and scholarship.
It is encouraging to
witness that lately a few pioneers have begun to tackle exactly such a
challenge. As mentioned, there is growing interest and movement in Christian
scholarship in various fields. Christian education in alternative schools and
home schooling is gaining momentum. A few Christian universities and colleges
have begun to support these movements by organizing conferences and lectures,
even establishing as centers for furthering the movements.[19]
They understand that Christian higher education institutions should play the
key role in extending Christian education to all age levels. They have
established institutes for promoting and supporting Christian education at
lower levels through research, development, and continuing education. An
attempt is being made to establish a center to support alternative schools and
home schooling. Already several conferences have been organized in order to
help teachers with various specific issues such as how to develop a curriculum
for Christian schooling. This is especially encouraging since these are signs
of moving beyond general discussion on worldview foundations and toward development
of concrete programs.
Such movement and growing
interest in Christian studies in various disciplines keeps our hope alive. But
the progress is hardly significant and we cannot be complacent. Institutions
and scholars need to find ways to work together in order to accomplish the
formidable task, because Christian scholars are scattered in various
universities and seldom meet regularly. They need to develop a network of both
domestic and international cooperation. They need both to learn from and also
be ready to contribute to other countries in promoting Christian higher
education. Cooperative networking provides ways to utilize resources
effectively and to prevent potential competition.
Success in Christian higher education
depends much on whether scholars and institutions can truly work together in
supporting community. Raising public support is vital for Christian education
in general, since education is always the work of a community, not the school
alone. This is particularly so in Christian education. Christian scholars and
institutions need to demonstrate how they can serve the church to prosper and
function rightly in today’s world. They need to find and show ways to penetrate
the nation’s spirit and culture in order to transform them. One way to do so is
to work out Christian worldview foundations for various aspects of life and
especially for education. They may develop concrete programs to equip students
with knowledge, skill, and virtues that are integrated into its worldview. In
doing so they may be able to show that it is indeed a feasible way to recover
more holistic life and education.
This seems to be the
strategic approach in the current situation for two reasons. First, it is an effective
way to combat secularization. History in Korea and elsewhere shows that the
biggest challenge for Christian higher education institutions is
secularization. They often do not maintain their initial identity and vision
over time. They lose it in the course of development and expansion. A worldview
foundation could keep Christian education on its proper footing, which in turn
helps to maintain a distinctive Christian identity. Secondly, it suggests a way
out of the nation’s educational system in crisis. Everyone knows that the
crisis is fundamentally rooted in the fact that Korean education up to
secondary school is exclusively geared to the university entrance examination.
The reality of the extreme competition in college and university entrance examinations
has generated many fundamental problems that drive public education to near
collapse. Myopia, selfishness, individualism, reductionism, abnormal operation
of schools and the incredible cost of private education are more or less all
blamable in this faulty system. Educational vision based upon a biblical
worldview has many things to offer for relieving the problems that cause the
crisis: a holistic view of life and learning, a communitarian and cooperative
ideal, the idea of calling and the use of gifts as service, to mention just
few. It also shows how to enhance integration of learning and living and how to
bring up young people to be responsible citizens.
[1] I thank those who have read the first draft of this paper and contributed with their insights and comments: Professors Kim Sun-Yo, Jay Shim, Yoon Sang-Hoon, and Kang Eunju. Their remarks were incorporated into text without specifically indicating their names. I am also grateful to Wesley Wentworth for the insightful comments and English editing of the text.
[2] I only included officially accredited schools as higher education institutions which have degree granting authority for at least junior Bachelor's degree and higher. There are many quasi-higher education institutions in Korea, particularly small seminaries. Often church splits produce too many denominations that tend to establish their own seminaries. This splits off energy and resources.
[3] Although the first Protestant missionary K.F.A Gutzlaff (1803~1851) came in 1832 and stayed a month, Korean Christianity began in 1887 with those who read the Bible on their own. Eventually they started two churches in Seoul, according to the early missionary Ross' Report in 1887. Missionaries came in 1885, but their activities were largely limited to hospital and school for years in order to just meet Korean people.
[4] It was also called “Jaejungwon” or later “Severance Hospital” after the name of a large contributor. Another missionary named Avison is largely responsible for making the hospital the first medical school of Korea.
[5] For example, government required military disciplines to be part of compulsory curriculum, and transformed student organization after military structure. Theological schools had to shorten their long name into abbreviated form. “Jangnohae Chonghae (Presbyterian General Assembly) Theological College and Seminary” is simplified as JangSin College. The problem with this shortened name is that it does not fully reveal the identity of theological institution as the full name does. There are other regulations on how to conduct admissions, academic years, and degree granting, and so on. Recently, Education Ministry introduced nation-wide evaluation of all universities and colleges.
[6] cf. http://std.kedi.re.kr/html/frame2.html. The total number of 4-year colleges and universities was 71 in 1970. It grew to 161 in 2000. These numbers do not include 2-year colleges. If they are counted as well, the number of institutions of higher education in 2000 reached 372. In 1997, the number of Christian schools was 50 among 26 public and 124 private universities and colleges. The total number of university students was over one million (1,368,461) in 1997. The number of students at public universities was 334,428 in 1997, 1,034,033 at private ones.
[7] Cf. George M. Marsden, The Soul of the American University: from Protestant Establishment to Established Nonbelief (New York: Oxford University Press, 1994).
[8] The struggle to maintain uniquely Christian educational institution at the secondary level is even harder since the government controls its curriculum and the general trend in Korean high school education is geared to preparation for college and university entrance exam.
[9] There are a few exceptions these days since government allows small graduate theological school to be established to provide graduate degrees (for example, Master of Divinity and Master of Theology). Many non-denominational theological graduate schools have been established.
[10] It is now changed to VIEW (Vancouver Institute for Evangelical Worldview). It is operating both in Korea and Canada.
[11] This has occurred in countries like the Philippines, Uganda, and China. For example, Korean missionaries established the Reformed Theological College (and seminary) in Uganda, which now grants B.A. degrees in cooperation with Potchefstroom University in South Africa.
[12] According to Kyunggi Province Statistics, the percent of students in each grade level (of population in 2000) as follows: Elementary school (gr. 1-6) 16.9%, Middle school (gr. 7-9th) 16.3%, High school (gr. 10-12th) 39.3%, College and University 27.5%. Kyunggi Province surrounds Seoul and forms part of its metropolis. Therefore, the numbers of higher educated people might be high compared to other areas.
[13] Although it is not the main interest of this paper, Christian education under the secondary level has seen important developments. For example, there is now interest in the development of Christian alternative and home schooling. Christian education in these levels requires separate and more treatment since they are broader in spectrum.
[14] I have in mind what scholars like Herman Dooyeweerd in Jurisprudence, Nicholas Wolterstorff and Alvin Plantinga in philosophy, George Marsden in history, Jacques Ellul in sociology, and Clifford Christians in communication theory have done in their fields. Cf. George M. Marsden, The Outrageous Idea of Christian Scholarship (New York: Oxford University Press, 1997).
[15] Niebuhr distinguished 5 different types of Christian relations with culture: Christ against Culture, Christ of Culture, Christ above Culture, Christ in Paradox with Culture, and Christ the Transformer of Culture. cf. Richard H. Niebuhr, Christ and Culture (New York: Harper & Row, 1951).
[16] In order to make the above sketch more complete, one must study carefully how a nation's education policy has affected Christian higher education. One also has to learn about how a nation's history and present social economical, or political situation affect Christian higher education. One needs to know how the church views Christian education and particularly higher education, and how much understanding it has of its strategic importance for developing Christian cultural mission, and how much willingness do they have to support it, before he or she can develop effective strategy to improve Christian higher education. One way to learn this would be to analyze the percentage of church support in an institution’s revenues. Also one needs to find out how this demand for learning has affected growth of particular Christian higher education institution in secularizing itself. Only then one may be able to show how to prevent it and how to fight against it.
[17] It has been predicted that the number of students entering into college will be below the capacity of universities and colleges after 2004. This means that eventually some schools would have difficulty maintaining their operation because of the lack of students.
[18] I am aware of the different assessment on the trend of the American Christian higher education institutions. James D. Hunter has argued that it is not so bright. Recently James M. Penning and Corwin E. Smidt have criticized Hunter’s finding and project a different picture. Cf. James D. Hunter, Evangelism: The Coming Generation (Chicago: University of Chicago Press, 1987); James M. Penning and Corwin E. Smidt, Evangelism: The Next Generation (Grand Rapids: Baker Academic, 2002).
[19] Many theological colleges have initiated research projects, symposia, special lectures, conferences, and supporting programs for teachers of various school levels. Seoul Woman’s University also recently hosted number of conferences on alternative education on the basis of Christian worldview. Scholars and experts from KCSI, Dordt College in Sioux Center, Iowa and Bob Jones University in Greenville, South Carolina cooperated with SWU in these conferences.