기독교 대학의 정체성과 종교의 자유 - 미국과 비교법적 검토 -

윤진숙 ( Jin-sook Yun ),조은식 ( Eun-sik Cho ) 단국대학교 법학연구소 2017 법학논총 Vol.41 No.1

한국에 기독교가 최초로 전파된 이후 선교사들이 한 가장 중요한 일 중 하나는 기독교 학교 설립을 하여 교육을 함과 동시에 기독교 정신 전파하는 것이었다. 근대 초기 한국에서 세워진 대학들은 선교사들이 세운 학교가 추축을 이룬다는 사실도 이를 뒷받침하는 자료가 된다. 21세기에도 여전히 이 대학교들은 기독교 정체성을 간직하고자 대학예배를 비롯하여 다양한 프로그램을 운영하고 있다. 이 글에서는 미국의 대표적인 종교계 사립학교들이 운영하는 기독교 교육프로그램들 및 종교와 관련된 입학기준과 사례들, 그리고 한국의 대표적인 종교계 사립학교들이 운영하는 기독교 교육 프로그램과 관련 사례들 및 교직원 신앙교육과 관련 사례들을 비교법적으로 연구하였다. 미국과 한국에서 운영하는 기독교 사립대학에서의 대학예배에 대한 의무적 참석에 대한 사례분석을 해 본 결과 의외로 미국에서는 대학예배 의무참석과 기타 종교교육 프로그램의 강도는 강한데 비해서 이에 대한 문제제기가 초등학교나 중고등학교와는 달리 그렇게 많지 않다는 점을 발견하였다. 반면에 한국 기독교 사립대학에서는 초기에 세워진 대학교 보다는 최근 세워진 기독교 대학에서 더 종교적 성격을 강하게 나타내기도 하며, 많지는 않으나 학교에서의 `종교의 자유`에 관하여 관심의 대상이 된 사례들도 있었다. 한국에 기독교 사립대학교에서 학생들뿐만 아니라 교직원들도 신앙교육을 받기도 하는데, 기독교 대학정체성과 관련하여 논의할 수 있는 종교의 자유와 이에 대한 사례를 분석하였다. 어느 교육기관이든 교육이념과 목표가 있으므로 국공립학교가 아닌 기독교 사립학교를 자유롭게 선택하여 입학하여 예배 등 종교적 행사에 참여하는 것은 헌법상 종교의 자유와 근본적으로 충돌한다고 볼 수 없을 것이다. One of the first works conducted by American missionaries in Korea was establishing Christian schools which emphasized both modern learning and the Christian spirit. Accordingly, most early modern universities in Korea were Christian, including Soongsil University, which was founded in 1897. These days, many Christian universities are running Chapel programs and missionary programs to maintain their Christian Identity. In this paper, I will research Christian educational programs, admission standards and legal cases in American Christian Universities as well as Christian educational programs, legal cases, and special Christian programs for faculty in Korean Christian Universities. Interestingly, the data about Christian educational programs in American Private Universities shows that there have only been a few protests against Christian educational programs in private American Christian Universities, though the requirements for students taking these courses seem to be strict compared to Korean Christian private universities. On the other hand, recently established Christian private universities sometimes seems to display a stronger type of Christianity compared to the older Christian universities in Korea. If Christian educational programs are not clearly mentioned as being required programs, then this might cause problems, as in the case of requirements for faculty in Christian universities in Korea. By way of conclusion, it seems that Christian educational programs in private universities are probably not in conflict with freedom of religion as long as there is an implied or implicit agreement between the universities and the members of these institutions, and the mission of the university conforms with the truthful spirit of Christianity.

기독교교양수업에서의 시청각 활용방안 연구

김대인(Kim, Dae In) 신학과 실천학회 2019 신학과 복음 Vol.6 No.-

Presently, Christian universities in Korea are on the brink of crisis in terms of survival due to the declining student population and the university evaluations carried out by the government. Amidst this situation, many are transforming into non-Christian universities and becoming secularized to the extent that they are overlooking their original vision and objectives. This study aims to analyze the cause of the loss of identity of Christian universities and to seek measures that can enable Christian universities to fulfill their mission to envagelize the education sector, while maintaining their founding philosophy and identity. This paper focuses on Baekseok University, in particular, among the numerous domestic Christian universities and examines the organization and policies of the school authorities intended to uphold its founding philosophy and identity. The purpose is to understand the general attitude that Christian universities must possess in order to better deal with the internal and external circumstances. In addition, the significance of the Christian refinement courses administered at Christian universities as a means to materialize their identity will be examined, and the methods of ensuring their effectiveness will be explored in this paper. First, the introduction will be provided in Chapter 1, followed by an examination of the causes of secularization of Christian universities in Chapter 2. Chapter 3 examines the current operational status of Christian refinement courses at Baekseok University, while Chapter 4 explores the measures to utilize audiovisual tools in such courses. Lastly, Chapter 5 will present the proposals regarding what is required of Christian refinement courses offered at Christian universities.

기독교대학 발전을 위한 복음과 문화 ― 숭실대학교를 중심으로

박흥순,연요한 한국대학선교학회 2010 대학과 선교 Vol.18 No.-

한국 사회와 한국 교회 그리고 세계를 위한 지도자를 교육하고 양성하기 위해서 기독교 정신의 이념을 바탕으로 설립한 교육기관 가운데하나가 기독교대학이다. 기독교대학의 교육 목적에 적합한 인재를 길러내기 위해서 선행되어야 할 것은 대학교의 중요한 구성원인 비기독교인 대학생을 포함한 모든 대학생들의 목소리에 귀를 기울이는 것이다. 따라서 이 글은 첫째로 기독교대학의 교양필수 과목에 대한 대학생들의 인식에 대해서 고찰하고자 한다. 숭실대학교에 개설되어 있는 기독교 교양필수 과목 <현대인과 성서>에 대한 수강생의 “강의 만족도결과 보고서”를 분석할 것이다. 2008년 2학기에 실시한 “강의 만족도결과 보고서”를 토대로 부정적 평가와 긍정적 평가를 구분하여 기독교교양필수 과목을 수강하는 대학생들의 관점을 조사하고자 한다. 둘째로 본교에서 운영하는 대학 채플에 대한 대학생들의 인식을 점검하고자 한다. 바람직한 대학 채플 운영을 위해서 우선적으로 고려되어야할 것이 무엇인지 설문조사를 바탕으로 제안하고자 한다. 셋째로 기독교대학 기독교 교양필수 과목에 대한 대안을 제시하고자 한다. 바람직한 기독교 교양필수 과목을 운영하기 위해서는 교수와 학생의 상호이해가 중요하다는 점에 주목하고자 한다. 넷째로 기독교대학 발전을 위해서 필요한 요소가 ‘대화’와 ‘공존’을 위한 ‘쌍방향 소통’이라는 것에초점을 맞추고자 한다. 비기독교인 대학생 선교를 위해서는 ‘상호존중’에 근거한 인식의 전환, 변화 가능성이 필요하다는 점을 지적하고자한다. Christian colleges and universities are the educational institution based upon Biblical teachings in order to foster potential leaders for Korean society and Korean churches. It should be indicated that Christian colleges and universities intend to deliver Christian principles to the majority of the students who are not Christians and even have harbored ill feelings against Christianity. We should pay attention to the contact point between the university administration and students to communicate each other. In this paper, firstly, we intend to investigate attitude survey from students about “Contemporary Person and the Bible” which is the compulsory subject related to Christianity before graduating university. Secondly, we will look at perspectives from students who should participate in a chapel at Soongsil university. Students must keep a chapel during six semesters once a week. Thirdly, I would like to suggest an alternative insight for the compulsory subject related to Christianity. We should pay attention to improving “mutual understanding” between teachers and students in order to conduct a 32compulsory subject, “Contemporary Person and the Bible”, run by Soongsil University. The term “two-way communication” is an essential concept for the development of Christian colleges and universities. It should be stated that faithful dialogue between the university administration and students is a primary task in order to educate appropriate leaders in the light of Christian world-view.

기독교 교양교육에서 종교별 분반 구성과 교육성과 : 연세대학교의 성서 교육 사례 연구

김선정(Seon Jeong Kim) 한국기독교교육정보학회 2009 기독교교육정보 Vol.22 No.-

This study is to investigate the educational meaning and result of the Christian liberal art education which is specially designed for students, who has a diverse religious background, in Christian universities in Korea. For this research, I have selected the module, <the Bible and Christianity>, which was a part of the liberal Art setting in the 1st semester 2008 in Yonsei University. The class is consisted of two part of students. One is for Christian students and the other is the non-Christians. After finishing the module, I tried to analyse the educational result of how much does the aim of class successfully achieve. For this, my research is based on the student's enquete. The result shows that the separating class between the Christians and non-Christian students in Christian liberal art is more successful and fruitful than the ordinary class. The class usually stimulated the non-Christian students to study the Bible and Christian traditions in the light of the liberal arts such as history, and literature, which strongly influenced on the western culture. Futhermore, the non-Christian students are more active when investigating the reasonable module for themselves. On the contrary, the Christian students did not show their special concern with the module as much as non-Christians did. Concerning the motivation, interesting, understanding, and satisfaction at the module, it can be said that all attendance have usually evaluated the class positively. It means that the separating class is helpful for the Christian liberal art. For the Christian students, their educational motivation was very high and interesting in details before the class. It shows that the educational expectation of the Christian students is different from that of non-Christians. This tells us that the special module designed for the Christians will be needed. Meanwhile, the non-Christian students strongly support the necessity for the separating class. On the other hands, the Christians agrees with the class only 50 percent. It means that the Christian students has a diverse opinion of the separating class. According to the research, although the students have same religion they show the different interests in the module depending upon which class they belong to. Therefore, it is highly probable that they are allowed to select the module by themselves. Compared with the ordinary class, the separating one will be more effective in terms of the educational results if the information about the module will be provided to the attendances before the class. In conclusion, I would like to suggest that the Christian universities in Korea will give many chances for the students who have a diverse religious background to take Christian liberal art course more freely. At the same time, Christian universities has to consider the more effective and open Christian-religious education as a liberal art corresponding with multi-religious society in Korea.

귀로에 선 기독교대학의 채플

한미라(Mee-Rha Hahn) 한국기독교교육정보학회 2007 기독교교육정보 Vol.18 No.-

This article aims at presenting some of ideas that can be helpful for improving Christian university's chapel service in Korea. Three points are to make in order to achieve the objective. First of all, a theoretical foundation on Christian college's worship service is reviewed in light of its meaning and significance. Second, the participant's needs are surveyed in order to improve the chapel at Christian colleges. For identifying the student's need and attitude of their chapel service, the researcher took 1800 students of first and second year at Hoseo University, Cheonan, Korea. And lastly, feasible ideas are presented based on the previous studies' findings and the results of the survey conducted by the researcher. As the result of the survey, this study has found some of significant findings as follows. Except few church-affiliated Christian universities, Christian colleges in general occupy about 30% of total students whose religion is said protestant. Less than 30% of the entire students who received the worship service are satisfied. More than half of the total said the Chapel service should not be must-taking class. The students rather prefer concert or musical and drama to sermon or traditional worship service. The fact has not been changed since 10 years ago. However, a recent study conducted by Yonsei University says, though the immediate response to the chapel service turns negative, alumni/ae positively evaluated the Chapel's influence on their religious orientation. This will say there surely is a difference between in school and out of school in their attitude about the University's chapel service. It is out of question to say that crisis is coming toward the Korean Christian college and its religious service on campus. However, this crisis is nothing new. In fact the crisis was there 10 years ago. Thus we need to seek feasible resolutions against this crisis with more vigorous enthusiasm. First, the pessimism needs to be cleared about the Christian university's chapel service. That is, we must not give it up or weaken our motivation. Younger Oh once said the Christian identity must be defined by the Christian university in terms of founding ethos. With a firm foundation of Christianity, the Christian university needs to upgrade and update its religious service. Second, professionally trained chaplains are needed in order to fulfill the university's mission. Culturally skillful and experienced chaplains are able to open a dialogue with non-Christian students. The success of the Chapel service is heavily dependent upon the campus ministers. However, the currently hired ministers are the graduates who received an old fashioned theological education mostly at the denominational seminaries. Moreover, their employments are not on the tenure track. Within the current working condition, the university may not obtain able and well trained clerical manpower. Third, the top manager and staffs must be at least Christians; otherwise the school easily put the Christian values aside. Some of the staffs and top manager of the Christian schools are found non-Christian, even shaman follower. The staffs of the Christian university are the policy maker, and the Chapel service is the foremost policy issue that they have faced every year. Fourth, the Christian university considers the first priority of Chapel's class time on the entire curricular schedule. Younger Oh insists that the chapel service of the university is the key concern for every member of the Christian university so that all of the faith community will be able to participate with no stress. Fifth, most of Christian colleges are private. Thus theoretically they can freely operate the school for example in recruiting students, etc. However, the Christian colleges in Korea have received financial aids from the Government. When student filed a lawsuit against the chapel service for their religious freedom, the Christian university needs to p

기독교대학의 정체성 회복 방안: 기독교인 교수의 책임과 역할을 중심으로

허도화 한국대학선교학회 2015 대학과 선교 Vol.28 No.-

The study is an attempt to examine Christian professors’ role and responsibility in the Christian university to recover its Christian identity. For much of this century, the waning influence of religion in Korean universities was viewed as a natural concomitant of modernization, and it was generally seen as a necessary or even a good thing. In recent years most of Christian universities in Korea have been secularized, loosing their identity and a robust relation to their sponsoring religious heritages. Although administrators may define the mission, it is the faculty that gives the university its identity. At this sense, this study of ways to recover the Christian identity in the Korean universities offers a new interpretation of the Christian professors’ responsibility and role for their mission there, arguing that the marginalization of religion in higher education has been lamentable and assigning the blame to institutional leaders, not to the inexorable forces of modernization. The study maintains that a clear declaration of the mission statement of the institution as an important first step is not sufficient, for Christian identity is more of a continuing challenge. A college will not become Christian by issuing a statement to that effect, but by steadily working on letting Christian penetrate all its operations. Christian university is always become in the process of becoming fully Christian. The study provides some measure of the progress toward this challenge. Christian professors are in the forefront as a dynamic driving force for the Christian identity in their university, and regarded as a potent force for a better community and for the development of fuller Christian faith and service in the university. Christian university, therefore, must be at least a core of faculty members who are well versed with the principles of the university religious denomination and must be willing to accept and respect its mission statement. 본 연구는 기독교대학의 정체성이 점차 약해지는 위기 현상들에 대한 주요 원인들을 규명하고 그 회복 방안을 대학 내 기독교인 교수들의 책임과역할을 중심으로 제시하려는 하나의 시도이다. 오늘날 기독교대학들의 정체성이 약화되는 근본적인 원인은 대내외적으로 의도적이며 지속적인 도전들과 유혹들에 직면할 때 적극적으로 대응하지 않는 것이다. 이것은 정체성의위기 현상을 초래한 요인들 중심에 누구보다 먼저 기독교대학의 기독교인교수들이 책임을 느끼고 제 역할을 하지 못한 때문이라는 것을 전제한다. 아울러 기독교대학들의 정체성을 회복할 수 있는 방안까지도 그 대학의 중심적 구성원들인 기독교인 교수들로부터 시작되어야 함을 의미한다. 본 연구는 기독교인 교수들의 책임과 역할을 중심으로 기독교대학의 정체성을 회복할 수 있는 방안들을 제시한다. 첫째로, 기독교인 교수들이 자신이 속한 대학들의 정체성이 약화되고 있다거나 위기 상황을 맞이하고 있다는 평가와 그 원인들을 대학의 설립정신이나 교육이념을 제시하는 사명선언문의 취지를 얼마나 실천하고 있는지에 근거하여 제시한다. 둘째로, 정체성은 시간이 지남에 따라 종교를 과소평가하는 현대화의 과정에서 약화되는경향을 보이며 또한 약화되고 상실되기 시작하면 다시 회복하기 위해 필수적으로 고통스런 과정을 밟아야 하기 때문에, 기독교인 교수들이 대학의 정체성을 약화시키는 다양한 도전들에 대해 얼마나 적극적으로 대응하였으며 항상 분명하게 정체성을 표현했는지를 다룬다. 셋째로, 기독교대학에는스스로 정체성이 약화되고 있거나 표류되고 있는지 점검하고 의도적으로회복하려고 노력하는데 필요한 상당수의 기독교인 교수들이 확보되어야 한다는 것을 논증한다.

선교 공동체로서의 기독교대학 : 선교인력의 양성 방안에 관한 일 고찰

신경규 고신대학교 고신신학연구회 2005 고신신학 Vol.- No.7

그리스도인의 공동체로서의 기독교대학은 본질적으로 학문공동체로서 동시에 그리스도인의 모임이라는 의미에서 예배공동체이다. 예배공동체로로서의 기독교대학은 자연스럽게 선교공동체의 본질을 가지게 된다. 기독교대학에 소속된 그리스도인 학생들은 다양한 전공을 가지고 있다는 의미에서 사회의 전 영역에서 그리스도의 주권을 선포하고 그리스도의 문화로 변혁시키는 역할을 함과 동시에, 해외선교의 측면에서는 복음에 소외된 지역에 그들이 필요로 하는 직업적 전문성을 가지고 나아갈 수 있는 매우 탁월한 인재들의 모임(pool)이기도 하다. 그런 의미에서 기독교대학생들은 재학 중이거나 졸업 후이거나를 막론하고 전문인선교를 위한 귀중한 인적 자원이 된다. 기독교대학의 본질이 광의적인 선교에 귀착된다면 학생들을 이러한 선교 인적자원으로 양성하고 독려하며 학교의 체제를 그러한 방향으로 지향해 나가야 할 것이다. 이러한 인적 자원은 재학 중 방학기간이나 휴학을 하고 해외선교사를 돕거나 직접 단기선교를 체험하기도 하고, 선교사의 자녀(MK)를 지도하는 등 다양한 사역을 감당할 수 있다. 이를 효과적으로 추진하기 위해서는 재학 중인 학생들을 위한 동기부여(유인, incentive)가 필요하다. 적절한 유인에는 학점의 유인과 재정적 유인이 있을 수 있다. 학점의 유인으로는 단기선교, MK지원사역, 선교실습 등의 과목을 통해 방학 중이나 휴학기간 중에 해외선교사역을 통해 학점을 취득할 수 있도록 하고, 재정적 유인으로는 지역교회와 연계하여 여비와 사역비의 일부분을 제공해 주는 방법이 있을 수 있다. 해외선교는 가는 방법뿐만 아니라 오는 외국유학생에게 복음을 제시함으로서도 이루어 질 수 있다. 대학의 신입생이 줄어드는 한국의 현실 가운데 중국 등 외국에서 유학오는 학생들에게 멘토제도 등을 통해 적절히 케어하면 기독교대학 내부에서도 선교가 이루어 질 수 있다. 이를 위해서는 기숙사, 한글학당, 한국어교육중심의 교양과정개설 등의 제도가 필요하다. 무엇보다도 가장 중요한 것은 학교당국이 선교하려는 의지가 분명해야 하고 이것이 전제된다면 이를 추진할 수 있는 제도적 기구적 조직구조 또한 필요하다. 학교에 세계 선교센터를 설립하여 선교지망 학생들을 보살펴 줄 수 있을 뿐만 아니라 선교사를 돕고, 교회와 연계하여 선교동원과 훈련 등 선교지원사역을 통해 대교회관계도 원활해 질 수 있다. The ultimate purpose of a Christian university as a Christian community is to pursue the glory of God. A Christian university is a community of worship, missionm and scholarship. A Christian university is not a local church, however, it is like a church, since it is a community of saints in its nature. If it has similart characteristics of the church, the purpose of the church can be the same as a Christian university. The ultimate purpose of the church is 'worship to God', and it leads to its other purpose, which is 'mission'. This can be applied to Christian universities as well. A Christian university is an excellent envirnment for training students as present and future missionaries can use their time to be short-term missionaries and to help missionary kids during their vacations and semesters of temporary absence from school. A Christian university also has very good conditions to rear and send tentmakers, because it usually has various majors which are urgently needed in the mission fields, in developing non-Christian countries and those which prohibit traditional missionaries. Futhermore, a Christian university has excellent settings for training missionaries, which include training and education in the Bible, Christian doctrines, theology as well as offer activities in mission circles, and spiritual exercises in chapel. Christian university has to have incentives for training and sending students as foreign missionaries or helpers, which include financial support and credit incentives. The opportunutues of serving as a short-term missionary and of helping to educate missionary kids during vacations and semesters of temporary absence from school need to be granted as regulart school credits. A Christian university can be a mission-oriented organization by performing this kind of supports for students. If it has such a spirit as to be a mission-oriented community, it has to have a support system in a whole organizational dimension.

비기독교인을 위한 기독교교양교과목의 필요성에 대한 연구

김선정(Seon-Jeong Kim),현우식(Woo-Sik Hyun),손호현(Ho-Hyun Sohn) 한국기독교교육정보학회 2008 기독교교육정보 Vol.19 No.-

This article studies the need of developing and providing Christianity courses designed specifically for the non-Christian students on the university level. As in many other Korean universities, Yonsei university was first founded in 1885 by Christian missionaries with a specific purpose of educating Christians to lead the Korean society based upon an understanding of Christian teaching. Yet, with changed social situations and demands over several decades, Yonsei and other Christian universities are also asked to educate non-Christian students as well and their numbers are gradually increasing. While the non-Christian students have little or no preliminary understanding of the Christian religion at all, they are often asked to take mandatory Christianity courses which usually presuppose advanced knowledge of the religion. This situation of discrepancy between students and educational contents has resulted in the strong negative feeling of religious and cultural alienation to the non-Christian students. They often express their explicit dissatisfaction with educational contents as well as their anxiety over academic performance. Even though many scholars have expressed concerns about this situation, there has been done no objective academic research about the need of Christianity courses specifically aimed for the non-Christian majority now in the university. This article offers a specific case study of Yonsei university to facilitate this debate. Running three experimental courses for the non-Christian in the spring semester of 2007 ("Christianity and Modem Society," "Christianity and World Culture," "Bible and Christianity") and comparing them to three regular courses with the same titles, our study has found the following results. First, both the Christian and the non-Christian students have expressed the same opinion that there should be offered Christianity courses specifically designed for the non-Christian. Especially, the 92.4% of the non-Christian students in the experimental groups has recognized this need. Second, the non-Christian students strongly prefer to take separated and specifically designed courses only for the non-Christian if they are given such a choice, while the Christian students are relatively disinterested with the course. Third, the non-Christian students in the experimental courses demonstrate a higher degree of satisfaction with the provided educational contents than others in the regular courses. The 82% of the non-Christian in the experimental groups said that the educational contents were very adequate to them, and the 65% of them pointed out that their psychological anxiety over academic performance is largely solved. The article ends with several specific suggestions for such Christianity courses of the non-Christian students.

한국 장로교 신학교 및 신학계 기독교대학의 신학적 정체성과 기독교종교교육 유형

홍성수 개혁신학회 2020 개혁논총 Vol.53 No.-

Korean presbyterian theological seminaries and theological Christian uni- versities have common traits. One is that they have Pyongyang theological seminary as their origin and the other is that they have developed Christian universities. However, they have developed their traits differently during about one hundred twenty years. This study surveyed their theological identity and Christian educational types historically. And it discussed them by considering their co-relevant relationship. Firstly, Pyonyang seminary had a conservative and calvinistic identity, but it showed some limits in planting and developing its identity thoroughly. Sec- ondly, these denominational seminaries got permissions as colleges by Korea government, then they have developed Christian universities after 1990s. Therefore, the models of theology centered college advanced to the models of universities having various departments, and so their educational directions also broadened as nourishing Christian experts in various fields from the pur- pose of training their denominational ministers. Thirdly, these four Christian universities have developed as different types one another. Kosin University has developed into a traditional calvinistic university, Chongshin University into a Christian theological university with having some departments of edu- cation and social science, Presbyterian University and Theological Seminary into a small evangelical Christian university and Hanshin university into Christian humanities and social university beyond theology. 한국 장로교 신학계 기독교대학들은 평양 장로회 신학교를 기원으로 한다는 것과 하나의 장로교로부터 분열되어 나왔다는 공통점을 갖고 있다. 그러나 평양신학교로부터 120여년의 역사를 지나면서 이들 학교들은 현재까지 각각 상이한 특성을발전시켜 왔다. 본 연구는 이 점에 초점을 맞추고, 각 학교의 신학적 정체성과 기독교 종교교육 유형의 측면에서 그 특성을 역사적으로 고찰하였고, 각 학교들 간 상호연관성에 주목하면서 이를 논의하였다. 첫째로, 평양신학교는 보수주의 및 칼빈주의 정체성을 가졌으나, 철저하게 이것을 정착 발전시키는 데엔 한계를 보였다. 둘째로, 교파 신학교들은 대학 인가를 받았고, 1990년대 이후 기독교종합대학교로발전하였다. 이렇게 되면서 신학과 중심의 학교 유형은 여러 학과를 포괄하는 쪽으로 나아가게 되었고, 교육의 지향점 역시 목회자 양성에서 다양한 분야의 기독교전문인 양성으로 폭을 넓히게 되었다. 셋째로, 네 개의 기독교대학들은 상이한 유형의 기독교종합대학교로 발전하였다. 고신대학교는 개혁주의 기독교대학교로, 총신대학교는 개혁주의를 표방하면서도 신학대학원의 비중을 크게 하는 가운데 일부 사범계열과 사회과학계열을 갖춘 신학계 기독교대학교로, 장로회신학대학교는소규모 복음주의 기독교대학교로, 그리고 한신대학교는 신학을 넘어 인문사회과학을 강화하는 기독교인문사회과학대학교로 발전하였다.

일반 : 기독교 대학 학생들의 자아 정체성에 관한 연구

박혜전 ( Hye Jeon Park ) 한국개혁신학회 2013 한국개혁신학 Vol.41 No.-

본 연구는 기독교 대학 학생들의 자아 정체성을 파악하여 오늘날 기독교 대학의 학생들이 기독교인으로서 어떠한 자기 인식을 지니고 있는지를 파악 하고자 하였다. 이러한 시도는 기독교 대학이 기독교 대학으로서의 정체성을 얼마만큼 확고히 하고 있는지를 파악할 수 있는 하나의 지표가 될 수 있을 것이며, 기독교 대학 학생들의 자아 정체성 연구는 기독교 대학이 존립하는 이유를 분명히 하고 그 나아갈 방향을 검토할 수 있다는 측면에서 의의를 갖게 될 것이다. 또한 기독교 대학이 나아갈 방향성을 제시할 수 있다는 측면에서 기독교적 가치관을 회복할 수 있을 것이다. 이러한 의식 하에 다음과 같이 연구가 진행되었다. 먼저 기독교 대학의 현황을 파악하기 위해 대학 이념 및 교과목의 기독교 자아 정체성 형성에 미치는 영향 등을 분석 하였으며, 다음으로 기독교 대학에 다니는 학생들의 기독교적 자아 정체성과 신앙적 가치관을 파악하였고, 마지막으로 기독교적 자아 정체성에 영향을 미칠 것으로 예측되는 변수들을 파악하였다. 기독교 대학 학생들의 자아 정체성에 가장 영향을 미치는 변수로는 대학의 이념과 가치의 자아 정체성 도움 정도로 나타났고, 성경과목의 기독교 자아 정체성에의 영향정도가 그다음으로 나타나고 있다. The study aims to grasp self-recognition of students these days at Christian universities by understanding their self-identity as Christians. This attempt can become an indicator showing to what extent Christian universities get established as Christian institutions. And this study is significant in that it can make clear the reason why Christian universities exist and examine the future directions for them. It can also suggest the future directions in order that they recover Christian values. With these purposes, the study was conducted as follows. First, to know about the actual situation of Christian universities, I analyzed the effect of university principles and subjects on development of Christian self-identity, then, investigated self-identity, Christian self-identity and religious belief of students at Christian universities. Lastly, I examined variables that had influence on Christian self-identity. The results of the study have been shown that university principles and values were the most influential factors in self-identity formation, followed by courses covering the Bible.