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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.
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.