기독교대학의 복음적 인성교육에 관한 연구 - 하나님 나라의 성육신적 영성교육의 신학과 실행방안 -

Abstract

This paper proposes an alternative for the personality education of the Christian university, which can restore the Christian identity and reinforce Christian education proper to the founding ideals and educational goals. It is necessary because the Christian universities should find a way to cope with the university restructuring strongly driven by the government and strengthen educational competitiveness. The evangelical personality education can real- ize a distinctive and excellent Christian education, which should foster the spirituality incarnating the kingdom of God. The incarnational spirituality ed- ucation aims at a holistic, integrated education, not restricted to a cognitive learning, but leading to a comprehensive learning - knowing, sharing, and practicing the values of the Gospel while cultivating religious personality and moral character. Nurturing the spirituality purposes to establish a right rela- tionship with God to develop self-esteem, community values, and responsi- bility for neighbor, society, nature, and the world. It is the incarnational spi- rituality education to infiltrate the values of the Gospel such as truth, love, and service into the whole personality. It will transform the whole person to forge links with neighbor, local community, and glocal society and help to realize on earth the core value of the kingdom of God, that is, shalom en- compassing justice, peace, and love. The incarnational spirituality education can be argued on the theological bases supported by H. Richard Niebuhr’s model of the Gospel transforming culture, Johannes F. Hoekendijk’s idea of missio dei, Theo Sundermeier’s mis- siological concept of Konvivenz, Thomas H. Groome’s educational theory of conation, and William A. Linton’s ideal of the Christian university. This paper suggests how to practice the incarnational spirituality education, presenting cases and examples of the Christian universities in Korea. The incarnational spirituality education should include first, culture-transforming education cor- relating faith with learning; secondly, holistic, practical education enabling the whole personality to know, share, practice the values of the Gospel; thirdly, communal and glocal education transcending the self to participate in community and facilitate the realization of shalom in the glocal society; fi- nally but not least, mutual relational education between professors and stu- dents through personal meeting and communal life sharing. The success of the alternative evangelical education will rely on the best use of curricular courses, extra-curricular activities, and efficient educational systems that the Christian university will make.