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This paper presents an alternative model for the curriculum based on the concept of core competencies in higher education. The goal is to restore our Christian identity by reaffirming the Christian principles that are the basis of our ideals and inform the reassessment of our educational goals: “Love for God & Love for our Neighbors.” The question is, by what means can we best accomplish this in the modern world? It is important to focus on the Department of Theology, which has been facing a three-folded crisis: a decline in new enrollment, a loss of prestige for schools of theology in general, and a feeling of lacking cultural relevance due to the social isolation enforced during the pandemic. In the face of these difficult circumstances, we are struggling to raise the level of our school to that of a strong, if small, school of theology, to say nothing of looking beyond that! This paper gives an overview of the current philosophy and structure of YTUS, its curriculum and extracurricular activities, and of the Department of Theology in particular. Included is a modified vision and goals statement for the Dept. of Theology which is consistent with goal of changing the environment of education. This alternative is focused on core competencies, which are divided them into three main categories: religion, community and professionalism. Each of these includes pertinent competencies: spirituality, morality, values and attitudes; communication and interpersonal skills and leadership; self-directed learning, creativity and international competencies. The general approach to including core competencies in the Dept. of Theology will be to incorporate research-based best practices in both regular courses and extra-curricular activities to produce an up-to-date educational system. One more task that a Christian university should attend to is to adjust to the age of 4<SUP>th</SUP> industrial revolution. Integrating digital technologies into theological education will help to update our methods of education. Modernizing both the equipment and the systems to accustom students to the digital environment is both important and necessary if not only we but more importantly they are to remain competitive in the world of the future.
“A thought for a friend” by Taejun Park is a song cherished by many Koreans. The Cheongra hill in this widely loved song is where Youngnam Theological University and Seminary used to locate before it moved to Gyeongsan. The current site used to be called ‘dunghill’ as this place was in the outskirt of Daegu with nameless tombs where people used to dump excrement. At this location, the early missionaries established schools, churches, and health clinics as mission base camp. They started the bible study in this spot and founded Daegu Advanced Bible School in 1913. The first principal was Rev. James E. Adams, and Miss Martha Switzer took charge of women’s group as a co-principal in 1916. They raised many leaders who led Korean churches. Switzer constructed a women’s dormitory and donated the building, which later became renowned in Korean architecture history. However, the Bible school was persecuted and halted during the Japanese colonial period and reopened with the liberation of Korea from Japanese sovereignty after World War II. It had to close its door for a short period again during the Korean War. During the Korean War, the General Assembly Seminary in Seoul moved to Daegu for a temporary period. When it moved back to Seoul after the war, the North Gyeongsang Province Society resolved to establish a seminary and founded a school on April 12, 1954. The new seminary educated students while moving around by renting local churches. In 1960, it settled in the building of the bible school and became a formal education institution. Daegu Advanced Bible School and the Youngnam Theological University and Seminary merged, and the assets and students of Daegu Advanced School belong to the Youngnam Theological University and Seminary. The Youngnam Theological University and Seminary has a responsibility to inherit the spirits of missionaries who taught at the Daegu Advanced Bible School as it was founded on the history of the bible school. Just like the ivy leagues, which started in the early immigration history of the United States to foster many leaders of the country, Youngnam Theological University and Seminary should inherit the spirits of pioneers and build up the churches and the state based on the bible.
The 4th industrial revolution will lead to technology convergence where the boundaries between physical space, digital space and will have a significant impact on the economic structure based on the cyber system. It has the characteristics of hyper-connectivity, hyper-intelligence, and through these features, everything will be interconnected and fused, transforming the environment in which we live into a more intelligent society. In this paper, we understand the changes of technological environment and industrial structure in the 4th industrial revolution and to recognize the position as the leading role of the 4th industrial revolution.
Korean Society is now rapidly entering into the multi-ethnic and multi-cultural society in line with universal and international immigration movement in the Era of Globalization. At the center of this change are immigrant workers and immigrant women for international marriage from the poor countries in the Third World. This article is especially concerned about the multicultural families and immigrant women for international marriage. Old Testament puts special emphasis on considering foreign weak people(esp. immigrant women) sojourning in Israel as their own people and loving them as their own brethren on the basis of Israel's sojourner experience or their history of 'ger.' We can find the concern of the Old Testament for the multicultural families and immigrant women in Genesis 16 dealing with Hagar narrative, Genesis 38 dealing with Tamar Narrative, and the Book of Ruth dealing with the marriage of the Moabite woman Ruth and Boaz. These texts ask for the Korean churches of taking care of the immigrant women within the multicultural families as their brethren. with the compassion and loving kindness of God. And the excessively nationalistic and exclusive reformation of Ezra and Nehemiah, dissolving the multicultural families within the post-exilic community, ultimately aims at the establishment of unity in Israelite Community. Therefore. in the context of multicultural society of 21th century, rather the attitude of accepting multicultural families and immigrant women as a member of Korean Society may be the driving force enabling the social integration and formation of unity in Korean multicultural society.
This study is a Christian social ethical reflection of the early Christian community in Acts 2:42-47. It is very important for us to find out early Christian Community with Holy Spirit. There are so many various and different believers in Acts but they joined with other believers. They preserved in the apostles’ teaching; in fellowship; in the breaking of bread; and in prayer with Holy Spirit. It’s very similar theory of Korean bibimbap. According to Korean bibimbap, firstly there is boiled rice in the bottom of vessel; secondly cooked bracken from mountain, bean sprouts and cucumber from earth and beef from farm; thirdly dried seaweed and tangle from sea; fourthly egg from sky; fifthly, people have to add hot pepper paste and then mix every foods with sesame oil. Every food was mixed slowly, harmonized and then have totally different great tasting than ever met before. Finally, it becomes “bibimbap” that Korean people like the most among all foods. There are all foods in one vessel from sky, mountain, earth and sea. Therefore, it is small universe with peace and harmony in one vessel. The early Church community with Holy Spirit in fullness has four spiritual foods such as preserving in the apostles’ teaching; in fellowship; in the breaking of bread; and in prayer with Holy Spirit. These spiritual foods were mixed, harmonized and became holy oneness towards Reign of God. It’s why they sold their property and their belongings and distributed them to all. It’s totally different way of Christian beautiful life. It’s the same theory comparison to bibimbap theory in Korea. In conclusion, the early Christian community suggests for us to have a holy unity in diversity and sharing economy and then new way of life in multicultural and crosscultural society and global world for the God’s Reign.
Throughout the church history the understanding of the Holy Spirit has appeared in various forms. In the case of the Reformers they emphasized the Spirit's works of regeneration, santification, and producing spiritual fruits. The Pentecostals drew the church's attention to the Spirit as they emphasized the Spirit's second ministry such as the Spirit's baptism and the supernatural gifts. While these two traditional understandings of the Spirit are concerned largely about the individual Christian life, the view of the ecumenical wing is deeply interested in the dimension of the world and universe. In other words, the ecumenical wing views the Spirit as the one who accomplishes shalom in the world. This kind of understanding has a lot of strengths which overcome the limitedness of the traditional view of the Spirit. However, it also has some weaknesses which can weaken the powerful dynamics of mission and evangelism. So in this thesis I tried to analyze the understanding of the ecumenical view of the Spirit so that the view can become more proper and effective for dynamic mission. For this purpose, this thesis firstly searched the characters of ecumenical theology which became the background of ecumenical view of the Spirit. Then it analyzed the major traits of the ecumenical understanding of the Spirit, comparing with the evangelical view of the Spirit. Based on the above works, I tried to evaluate the strengths and weaknesses of the ecumenical view. According to the evaluation, the ecumenical view is strong in overcoming and expanding the narrowness of the traditional view, and in challenging the church to participate the ministry of accomplishing shalom in the world. However, it has a lot of weaknesses as well. They are the possibility of weakening the concern about the Spirit, potential of causing the church become weak, feasibility of bringing confusion to the understanding salvation, and the possibility of extinguishing the enthusiasm of world evangelization. Ecumenical view of the Spirit is very reasonable and persuasive in terms of theory. However, when it is applied to the general lay people whose major concern is their own matters, it can end up just as a theory which cannot touch the heart of them. In other words, though the ecumenical view might be very popular as the theme of ecumenical conferences and attractive to the ecumenical leaders, it can be too far and difficult for the lay people to be motivated toward the the work of accomplishing shalom in the world. Therefore, I want to suggest that the ecumenical views needs to have a more balanced and holistic view such as the concern about the church as well as the world, the transformation of individuals as well as the reformation of the world, not just the matter of universal shalom but also the individual matters.
Pannenberg has dealt with almost all the subjects in theology from dogmatics to the current issues of theology. However the book Revelation as History published in 1961 made him a world famous theologian. It is well known that ‘history' has an important role in the theology of Pannenberg. Pannenberg's article “Dogmatic Theses on the Doctrine of Revelation" in Revelation as History, which is not thick book, is creative enough to have attentions from many theologians. After this book the phrases ‘revelation as history', ‘theology of history', ‘universal history' have become the symbols of Pannenberg's theology. There have been quite a few articles and books on the subject of ‘revelation and history' in Pannenberg. Why does this article deal with similar subjects again? The reason is that there is still an interesting part to be cleared in this subject. It is the relationship between revelation as universal history and the particular revelation in Jesus. On the one hand, Revelation as universal history in Pannenberg is open and accessible to everybody. On the other hand, revelation in Jesus Christ is anticipation and proleptic of final eschaton. The revelation in Jesus gives meaning to universal history and has special place in Pannenberg's theolgy. Therefore we have to clarify a proper relationship between the two. The main body(Ⅱ) of this article is divided into the three parts. The first chapter sees the meaning of revelation as universal history. The second chapter gives attention on the particular feature of the revelation in Jesus. The third chapter deals with solely on the relationship between the revelation as history and the revelation in Jesus. The conclusion chapter(III) evaluates the theology of Pannenberg and suggests my opinion on the subject which has been researched in this article.