Where about and Whereto: Korean Christian Higher Education[1]

IAPCHE Leadership Conference for the Asia/Oceania Region

Oct. 22-26, 2002, The University of the Philippines at Los Banos,

Kuk-Won Shin (Chongshin University, Theology Department)

 This paper gives survey of Christian higher education of Korea. Christian higher education means post-secondary education based on scriptural truths. It refers to educational activities in university and college at undergraduate and graduate level, including professional training in seminary and medical school.[2] I intend to describe the history and present situations of Christian higher education. The objective is to disclose its strength and weakness and also to clarify its task and prospects.

(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. Korea’s religious soil is complex with the oldest tradition of shamanism and two world religions, Buddhism and Confucianism which arrived in the fourth century from China. Buddhism was the dominant religion for 1,000 years until the Yi dynasty suppressed it in favor of Confucianism which it adopted as ruling ideology at the turn of the fifteenth century. Although many Koreans may still identify themselves as believers in the traditional and older religions, Christianity is the strongest and most vibrant religion in Korea.

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. Alongside with a few Japanese imperial universities, the Christian institutions led nation's higher education both in number and quality. It is significant that they also became the center of nationalist spirit and independence movement. This situation was unique for Korea. Unlike in other countries colonized by Western countries, Korean missionaries and their schools took side with 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 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” have 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 emphasis on science, technology, and economics. Government policy and support was focused in these areas. Pubic universities led the change. Large private universities followed the 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” it 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 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 1980s as struggle for democratization became fervent. The immergence of the idea of biblical worldview as the foundation of Christian action and education is the most significant thing which happened around this time. It was a movement within evangelical circles, and it is still largely unnoticed. Until 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, 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 number of pioneers. The pioneers were those who had 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 issues. From this experience, they also realized the importance of a Christian education, not only in higher, but also 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 the most of the 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 few courses of 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 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 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 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 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 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, Cheoan, 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 Koshin 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, Cheoan, Handong, and Koshin 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 this sort of international and inter-university conferences, some institutions have been developing their own worldview and bible/theological curriculum and text books. Most of the institutions have committees for developing the Christian educations. Many of these institutions take a systematic approach to chapel. They realize that chapel is the time of the community meeting together and sharing same vision, and plays a central role in the life of the institution and its education as 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 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 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 which 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 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 seldom substantial. They contribute little to operating expenses. Institutions are largely dependant upon tuition for their operating revenue.

Christian higher educational institutions can also be grouped according to their theological orientation. Institutions affiliated with the liberal Christianity constitute the mainline. They are far more in number 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 circle.

Resources for Christian higher education are not confined in 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 were established. Those who were involved with the Christian worldview movement formed an association to promote the 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, 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 for integrating 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 active providing opportunities for scholars and writers to put 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 and Christian higher education institutions, come out regularly. There are plenty of News letters, Christian News papers, 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, numbers of the Internet websites related to Christian subjects are developing fast.

There are also active Christian student groups on all campus. 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 InterVarsty and CCC, Navigators, Youth with Mission, L'Abri, and indigenous group 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 graduate students who study abroad together. 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 was trained in American institutions. Most of universities, colleges, and seminaries try to broaden their international relationships and seek affiliation with foreign institutions. Particularly broadening relationship beyond North American to Asian, Oceania, 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 purposes. 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 it is quite often the case this is still a positive factor. Most institutions openly declare Christian commitments and admit unique purposes built on Christian principle and its values. They acknowledge that education only in the spirit of humanistic and philanthropic values is not sufficient. In addition to requiring Christian studies, statements related to establishing a Christian worldview in the academic fields, and applying it to various disciplines, enhancing students’ Christian virtues, and giving students Christian vision and mission also appear. 

            Having an active and strong church provides the potential for supporting community. This is a great asset for Korean Christian higher education. Church education prepares student 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 and strong church gives 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 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 was between the Hapdong and Tonghap Presbyterian churches and their colleges and seminaries which occurred in 1959. 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 in earlier a few times, more fundamental defects stem from the dualistic worldview that is prevalent in 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 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 which 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 such an effort is carried out by individuals, 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 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 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. Also, they need to create schools and an institutional culture that exceeds non-Christian institutions in love and harmony, so that they may be a witnesses by it. Academic excellence must be sought by both encouraging its faculty, and by functioning as a center of Christian learning and a resource center for Christian insights fro the community.

These are important issues, yet the Korean Christian community must first 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 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 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 the role 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 school 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 can not be complacent. Institutions and scholars need to find ways to work together in order to endure the formidable task. Because Christian scholars are scattered in various universities and seldom meet regularly. They need to develop network of both domestic and international cooperation. They need to 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 the Christian education in general, since education is always the work of community, not school alone. This is particularly so in Christian education. Christian scholars and institutions need to demonstrate how they can serve 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 working 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 on its worldview. In doing so it may be able to show that it is indeed a feasible way to recover more holistic life and education.

This seems to be 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 loose it in course of development and expansion. A worldview foundation could keep Christian education on its proper footing which in turn helps to maintain distinctive Christian identity. Secondly, it suggests a way out of nation’s educational system in crisis. Every one 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 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.