Integrating Religion and Education through Institutional Missions: A Comparative Study of Yonsei and Dongguk Universities as Religiously Affiliated Institutions in South Korea

Abstract

This study examines the relationship between religion and education in South Korea by investigating how religiously affiliated private educational institutions integrate their institutional missions into educational frameworks. Building upon our previous analysis of Dongguk University as a Buddhist-affiliated institution, we focus on Yonsei University, an institution affiliated with Protestant Christian denominations. By analyzing Yonsei University and comparing it to Dongguk University, we illustrate the distinctive approaches these institutions use to manifest their institutional missions. Here, the distinct religious natures in these institutions serve as a critical lens, spotlighting the vital roles of institutional missions in shaping educational goals, aspirations, and curricula. Our in-depth analysis elicits one critical point: it is imperative to recognize that the very essence of how Yonsei and Dongguk Universities articulate their institutional missions is predicated fundamentally on their general education curricula. With this point, this study illuminates the characteristics of religiously affiliated private educational institutions that underscore the crucial functions of institutional missions. These characteristics elucidate both the distinctive aspects of religiously affiliated institutions and the multifaceted functions of institutional missions within broader educational contexts, thereby offering critical insights into the crucial roles of religion and their future implications for education in South Korea.

1. Introduction

Religiously affiliated private educational institutions have played pivotal and multi-faceted roles in shaping the ongoing dynamics of contemporary higher education. This situation is evident in South Korea, where a significant proportion of private educational institutions maintain strong affiliations with various religious traditions. As recent data from the OECD (2023) and the Korean Ministry of Culture, Sports, and Tourism (2018) illustrate, over 77 percent of South Korean students enroll in independent private institutions, with more than half of these institutions funded and managed by religious organizations affiliated with Buddhism, Confucianism, diverse Christian denominations, and others. These institutions highlight their institutional missions grounded in their respective religious ideals, visions, and worldviews, which shapes their distinct aspirations, curricula, and overall constituents to fulfill broader societal and educational responsibilities. Hence, we postulate that the prevalence of religiously affiliated private educational institutions, with their unique religious aspects reflected in their institutional missions, extensively influences the ongoing dynamics of higher education in South Korea. These missions integrate specific religious perspectives and values into their educational settings, resulting in distinctive educational circumstances. This integration, as one of the defining features of religiously affiliated institutions, leads to unique and transformative educational experiences that synthesize rigorous academic pursuits with the spiritual and moral development of students (Gu and Kim 2024). Given the substantial reliance on religiously affiliated private educational institutions in South Korea, we can suppose that these institutions shape significant dynamics that reflect the ongoing relationship between religion and education in the broader social and cultural contexts.

This study examines this ongoing relationship in South Korea by investigating the specific ways in which these religiously affiliated private educational institutions integrate their institutional mission into their specific educational frameworks (e.g., symbolic representations, mandatory courses, specific academic programs, etc.). To achieve this, we first explore Yonsei University, affiliated with Protestant Christian denominations, and then juxtapose this with another prominent case we explored elsewhere (Gu and Kim 2024), Dongguk University, associated with the Jogye Order of Korean Buddhism (大韓佛敎曹溪宗). By comparing these two representative institutions, we explore the distinct ways in which religiously affiliated private educational institutions manifest and highlight their institutional missions entwined with their specific religious perspectives, while fulfilling their broader educational responsibilities in contemporary South Korean society. Based on this comparative analysis, we identify key similarities and differences between these institutions. These key points elicit the important roles and impacts of institutional missions in religiously affiliated educational institutions that remain unnoticed or overlooked, elucidating the ongoing complex relationship between religion and education. By illuminating this relationship, this study offers critical insights into the ways religion and education intersect and thus shape distinct societal and educational dynamics in South Korea. These insights shed light on the crucial roles of religion and their implications for education in South Korea.

2. An Analysis of the Institutional Missions and Their Applications: The Case of Yonsei University as an Institution Affiliated with Protestant Denominations

2.1. The Relationship between Protestant Denominations and the Landscape of Higher Education in South Korea

As we described in a study published elsewhere (Gu and Kim 2024), the landscape of higher education in South Korea differs from that of many other countries where governmental entities fund and influence most institutions of higher education such as universities and colleges. According to data disclosed in 2023 under the Act on Special Cases Concerning the Disclosure of Information by Education-Related Institutions, the higher education system relies substantially on the private sector, with private educational institutions constituting 87.8 percent of all institutions of higher education. This unique characteristic is made more apparent by the fact that independent private institutions enrolled over 77 percent of students in the 2024 academic year,1 a figure that significantly surpasses those of most OECD countries (OECD 2023).

One distinct point in the landscape of higher education in South Korea is the roles of religiously affiliated organizations. In our previous work examining the case of Dongguk University (Gu and Kim 2024), we highlighted that this institution exemplifies the significant influence of Buddhist-affiliated organizations in South Korea. The Society of Buddhist Research (Kor. 불교연구회; Chi. 佛敎硏究會) established the Myeongjin School (Kor. 명진학교; Chi. 明進學校), and it has since evolved over more than a century into Dongguk University. As the first Buddhist-affiliated university in the country, this institution has pioneered the integration of Buddhist perspectives into curricula, demonstrating how religiously affiliated organizations shape and influence the broader educational landscape.

In a similar way, religious organizations affiliated with Protestant Christianity in South Korea also serve substantial roles in the private sector, including, importantly, the establishment and development of educational institutions (Ryu 2022; Shin 2014; Woodberry 2007). During the transitional period from a pre-modern to a modern society, many Western Protestant missionaries actively founded mission schools at the forefront of modernized education. For instance, Protestant denominations established educational institutions, such as Pai Chai Hakdang by Methodists in 1885 and Kyungshin School by Presbyterians in 1886. In the context of higher education, the establishment of Ewha Womans University originated from Ewha School for Girls, affiliated with the Methodist denomination. Another example is Soongsil University, affiliated with the Presbyterian Church, first established in 1896. Now, as the data offered by the Korean Ministry of Culture, Sports, and Tourism (2018) illustrate, 61 universities and 23 colleges in South Korea have been established and managed by various Protestant denominations, such as Presbyterian, Methodist, Baptist, and Anglican Communion, accounting for over half of all private higher education institutions.

At this point, we need to clarify the reasons for selecting Yonsei University as one prominent case for this study. First, Yonsei University has a long history in South Korea as one of the universities affiliated with Protestant denominations. The university’s origins can be traced back to two historically influential institutions: Gwanghyewon, established in 1885, and Chosun Christian College, which was founded by Presbyterian missionaries in 1915. Both schools received university accreditation from the United States Army Military Government in Korea (USAMGIK) in 1946 as Yonhi University and Severance Medical College, subsequently merging to form Yonsei University. Second, as one of the most renowned private institutions in the country, this university’s educational dynamics, distinguished alumni, and various outputs have extensively influenced the social, cultural, and educational landscape in South Korea and beyond. Taken together, Yonsei University’s long history and substantial influences offer a persuasive rationale for considering this institution as a representative case of a Protestant-affiliated educational institution in South Korea.

While the institutional missions and their constitutive educational governance and curricula in each institution vary by its affiliated religious tradition, the religiously affiliated institutions often have shared institutional missions with related educational purposes: (a) to offer education based on (but not limited to) religious traditions, (b) to cultivate (future) well-rounded citizens in and for our society, and (c) to promote particular religious values and beliefs of their respective religions. In other words, these religiously affiliated educational institutions, albeit with the secularization of our contemporary society, strive to integrate religious ideals with the ongoing crucial purpose of education, including promoting social responsibility, ethical leadership, and personal growth (Arthur 2006; Glanzer et al. 2023; Mixon et al. 2004).

Given the specific context of South Korea in which the higher education system relies substantially on private institutions affiliated with religious organizations (OECD 2023; Korean Ministry of Culture, Sports, and Tourism 2018), we can suppose such integration as a prominent example that indicates the ways in which religion intersects with education in contemporary South Korean society. To elaborate on this point, the following sections delve deeper into the case of Yonsei University, a renowned South Korean private educational institution affiliated with a unified organization of several Protestant denominations. We then compare this case with Dongguk University, affiliated with the Jogye Order of Korean Buddhism, to elicit some key aspects of religiously affiliated private educational institutions in South Korea.

2.2. The Mission Statement and Its Manifestation in General Education: The Roles of the Common Curriculum at Yonsei University

Religious organizations in South Korea have long acknowledged that educational institutions for higher education are crucial spaces for disseminating their religious beliefs and visions (Lee 2019). In this sense, universities and colleges affiliated with religious organizations often highlight their institutional missions based on their respective religious traditions. In this context, Yonsei University, an institution affiliated with several Protestant denominations, clearly advocates its institutional mission based upon Christianity: “Yonsei University is dedicated to educate future leaders of our society in the spirit of Christianity, fostering a strong and lasting commitment to the principles of truth and freedom” (Yonsei University 2024a). This institution underscores that mission statement by spotlighting the Bible verse, “If you hold to my teaching, you are really my disciples, then you will know the truth, and the truth will set you free” (John 8: 31–32 (NIV)), which encapsulates the ecumenical spirit of Christian teaching (Yonsei University 2024a). To promote the institutional mission and its constitutive ideals and values, Yonsei University actively employs a set of mandatory courses that all students must complete to graduate. Given mandatory courses that function as a thread weaving the loosely distributed separate educational programs together into a coherent whole, this set of courses presents the university’s institutional mission in a form that is comprehensible and engaging for all students (Gu and Kim 2024; Warner and Koeppel 2009).

One crucial point we note here is that the presence of these mandatory courses does not necessarily imply that these courses exclusively aim to promote particular religious perspectives and beliefs (Gu and Kim 2024). Instead, the institution often employs these courses to pursue a balance between religious ideals and the important purposes of general education—to prepare students to become well-rounded, engaged citizens in and for our society (Lin 2023; Shih 2019). In this context, Yonsei University has actively sought to incorporate Christian perspectives into its educational framework since its establishment. The set of mandatory courses at Yonsei University, thus, seeks to provide students with distinct educational opportunities to explore the intersections between religious ideals, intellectual pursuits, and a wide range of ongoing challenges such as climate change, artificial intelligence, religious conflicts, gender, and homosexuality.

Yonsei University offers a mandatory common curriculum related to Christianity as one crucial constituent of the general education. This curriculum consists of two sections: Chapel and Understanding of Christianity. The latter section comprises three courses: Christianity and World Culture, Modern World and Christianity, and Bible and Christianity. All these mandatory courses are hosted and overseen by the Yonsei Chaplain’s office. This office implements diverse missionary policies in collaboration with religious committee members so as to fulfill the university’s institutional mission that rests on the Christian virtues of truth and freedom. For example, the office engages in various missionary activities within the institution and beyond, such as offering mandatory and elective academic courses, providing counseling services for (but not limited to) students, conducting Bible studies, and supporting on-campus and international campus churches (Chaplain’s Office at Yonsei University 2024). We now turn to the details of the common curriculum and its constitutive courses.

2.2.1. Chapel

Chapel2 is a course that introduces the foundations of the Christian spirit that constitute the institutional mission of Yonsei University. As described, the university strives to integrate Christianity with an educational framework(s). Chapel, as both an academic course and a religious worship service, is one prominent result of that attempt. According to the history of the Chaplain’s Office at Yonsei University (2024) that describes the origin of Chapel, faculty members had first led religious activities during the university’s early years. However, full-time chaplains took on the responsibility of teaching academic courses related to Christianity in May 1933. The chaplain office system was established in the 1950s, and then weekly regular chapel services were instituted for all students. These chapel services became a mandatory course as Chapel, which all students have had to attend since March 1986. As of 2021, all students are required to complete a total of two credits (0.5 credits per semester) by attending four Chapel courses before graduation.

Chapel primarily aims to foster students with an in-depth understanding of the fundamentals of Christian traditions and their constitutive values. The course, which employs a pass/fail grading system, consists of 16 weeks of classes, including sessions for midterm and final exams. The courses offer a diverse range of lectures from distinguished faculty members and alumni who specialize in biblical studies, Christianity, and the practical applications of these principles across various fields in our society (see

Table 1. A description of one of the Chapel courses held in the first semester of 2024.

Class Schedule	Class Topics	Class Objectives
Week 1	The Spirit of Yonsei University	✓ Understand and embody the fundamental spirit of Christianity ✓ Implement the Yonsei University’s institutional mission rooted in Christianity ✓ Establish a fundamental attitude in life ✓ Change the world as the place of life
Week 2	Whistleblowing and Human Rights
Week 3	Servant Leadership
Week 4	A Lecture about Democracy
Week 5	A World Where We Live Together
Week 6	Election Day of National Assembly Members (Class Canceled)
Week 7	A Unification of Human Being
Week 8	Midterm Exam
Week 9	A Good Happy Ending
Week 10	The Meeting of Theology and Science
Week 11	Buddha’s Birthday (Class Canceled)
Week 12	The Basic Income from the Land
Week 13	The Light and Darkness of Christianity
Week 14	The Essence of Christian Faith
Week 15	Reading Week
Week 16	Final Exam

). Chapel also provides various learning experiences entwined with worship services, such as musical performances, theatrical presentations, and interactive dialogues. By participating in these multifaceted educational activities, students can acquire multiple perspectives on Christian traditions. These religious perspectives help students understand and implement the university’s institutional mission rooted in the Christian principles of truth and freedom.

2.2.2. Understanding Christianity

As explained, the section Understanding Christianity consists of three courses: Christianity and World Culture, Modern World and Christianity, and Bible and Christianity. As a crucial part of the common curriculum at Yonsei University, students must complete at least one of the courses (three credits) in this section for graduation. All these courses comprise instructor-led lectures that often include discussions among students. While their specific objectives, topics, and contents are varied by the instructors, the courses all aim to foster in students an in-depth understanding of Christian perspectives and their constitutive values that are deeply related to the institutional mission of Yonsei University.

Christianity and World Culture

Christianity and World Culture is a course that provides an in-depth exploration of the complex relationship between Christianity and diverse world cultures in the past and contemporary society. The course examines the ways in which Christianity has influenced and been shaped by various political, social, and cultural contexts across the globe. In doing so, the course aims to develop students’ in-depth understanding of Christian perspectives in our diversified world.

One crucial aspect of Christianity and World Culture is its investigation into the spread of Christianity through missionary works, which includes its encounters with other religious traditions. This course particularly examines how Christian beliefs and practices have been adapted, reinterpreted, or reconciled with local cultural (and religious) traditions, shaping diverse forms of Christianity worldwide. Furthermore, the course delves into the critical impacts of Christianity on cultural values and practices in different societies, especially in the contexts of history, politics, social movements, and ethical debates. This examination leads further to the origins of contemporary critical issues intertwined with religious diversity, tolerance, and conflicts (see

Table 2. A description of one of the Christianity and World Culture courses held in 2024.

Class Schedule	Class Topics	Class Objectives
Week 1	Orientation: Culture and Christianity	✓ Acquire basic knowledge of the diversity and distribution of world Christianities ✓ Understand how Christianity has developed by exchanging and combining with the history and culture of various parts of the world ✓ Explain the point with various examples that religion is not an abstract being but is embodied and constructed in human history and cultures
Week 2	World History and Christianity: Rivers than Monuments
Week 3	The Jewish Jesus: The Political, Social, and Cultural Background of Jesus
Week 4	The Cultural Clash and Spead of Early Christianity: Why the Jusus Movement Went Beyond Jerusalem
Week 5	Early Christianity’s Encounter with the World: Non-Chalcedonian Churches and North Africa, China, and India
Week 6	Medieval Europe and Christianity: The Schism of the Eastern and Western Roman Churches
Week 7	Christianity and Islam: Close Yet Distant Neighbors
Week 8	Midterm Exam
Week 9	Field Trip
Week 10	The Reformation and Protestantism: Resistance and Frenzy
Week 11	United States of America and Christianity: Separation of Church and State and De-Christianization
Week 12	China and Christianity: Registered and Unregistered Church
Week 13	Korea and Christianity: Origins, Developments, and Current Status
Week 14	Yonsei and Christianity
Week 15	Reading Week
Week 16	Final Exam

).

While the specific contents of the course may vary depending on the instructors, its overarching educational objectives remain closely aligned with a critical examination of Christian perspectives and their interactions with political, social, and cultural contexts, as well as other religions across the globe. The course thus strives to cultivate students who not only have the fundamental knowledge of Christian perspectives but are also able to understand that the diverse aspects of Christianity were shaped and adapted in various cultures and periods of history across the globe.

Modern World and Christianity

Modern World and Christianity is a course that delves into the manifestation of Christianity in modern society. Structured as instructor-led lectures incorporating discussions among participants, the course cultivates an in-depth understanding of the Bible’s meaning and its social, political, and ethical implications for the contemporary world. The course specifically discusses the significance of the Bible as a foundation for shaping the Christian imagination and its value for the world. Furthermore, this course covers various critical issues related to Christianity and its relevance in the contemporary world. For instance, the course critically examines various issues in contemporary society through the lens of Christian perspectives, including climate change, refugee issues, and nationalism (see

Table 3. A description of one of the Modern World and Christianity courses in 2024.

Class Schedule	Class Topics	Class Objectives
Week 1	Introduction	✓ Discuss major themes in Christianity ✓ Understand Christian scripture ✓ Interpret Christian scripture in relation to the crises of modern society ✓ Discuss the significance of world Christianity in today’s context
Week 2	Religion in the Modern World
Week 3	Introduction to the Bible
Week 4	Christianity and Africa: Past, Present, and Future
Week 5	Parables and Miracles in the Bible: Understanding and Interpreting in Today’s Context
Week 6	Life of Work of Jesus
Week 7	Marginalized Communities Today and Understanding the Significance of Liberation in the Bible, in World History, and in Modern Society
Week 8	Midterm Exam
Week 9	Yonsei: History, Education, and Social Transformation in Korea and the World
Week 10	Ecological Crises and Christian Response
Week 11	Refugee Crises and Christian Ethical Response
Week 12	Persecution of Christianity: Past and Present
Week 13	Nationalism in the Modern World and Biblical Response
Week 14	World Christianity: Light and Hope for the Future Generation
Week 15	Reading Week
Week 16	Final Exam

).

Based on these critical examinations, Modern World and Christianity enables students to develop a profound understanding of Christian perspectives and their constitutive values. In doing so, this course strives to explore the proper values and ways of living that students of Yonsei University should pursue. By examining the specific connection between different types of human studies and the Christian spirit, this course encourages students to broaden their understanding of the meaning(s) of human life and its ultimate purposes based on the Christian faith and values, especially in the rapidly shifting contemporary globalized society.

Bible and Christianity

Bible and Christianity is a course that provides students with an in-depth understanding of Christianity and its constitutive values by examining biblical records, poetry books, and their contents. To do so, this course explores various aspects of the life and thoughts of Jesus as the central figure of Christianity and their relevance to our contemporary life. Furthermore, the course also examines the significance of Christianity in the context of Korea, which especially constitutes the spirit of Yonsei University (see

Table 4. A description of one of the Bible and Christianity courses held in 2024.

Class Schedule	Class Topics	Class Objectives
Week 1	Introduction	✓ Understand the Bible by acquiring specific knowledge about its formation, background, and characteristics ✓ Understand the Christian spirit and values presented in the Bible ✓ Understand the spirit of Yonsei University through an in-depth understanding of the Christian spirit ✓ Foster a sense of identity as a member of the Yonsei community
Week 2	History of Yonsei and Christianity (1)
Week 3	History of Yonsei and Christianity (2)
Week 4	The Pursuit of Life’s Meaning and Religion
Week 5	The Journey of the Bible to Our Hands (1) - How was the Bible formed? - How was the Bible transmitted? - Why is the Bible not a single book? - Why do the Catholic and Protestant Bibles differ?
Week 6	The Journey of the Bible to Our Hands (2) - How was the Bible formed? - How was the Bible transmitted? - Why is the Bible not a single book? - Why do the Catholic and Protestant Bibles differ?
Week 7	The Bible and Protestant Church Traditions
Week 8	Midterm Exam
Week 9	The Exodus: Oppression, Freedom, and Gratitude
Week 10	Who is Jesus? - Cultural Jesus - Historical Jesus - Canonical Jesus
Week 11	Jesus in Heaven, Non-believers in Hell? - A Vision for a New Era - Basileia tou theou - The Parables in the Gospels
Week 12	Christianity is Changing - The Challenges Faced by Christianity - The Emergence of Paul and His Churches and Letters - The Transformation of Christianity and Its Aftermath
Week 13	Ancient Futures: Love and Salvation
Week 14	Christianity and the Youth of the World
Week 15	Reading Week
Week 16	Final Exam

).

With a thorough examination of the Bible, Jesus, and Christianity, this course seeks to teach specific knowledge about the formation, background, and characteristics of the Bible. In doing so, this course encourages students to understand the Bible and the Christian spirit and values in it. In other words, aligned with the university’s institutional mission, Bible and Christianity aims to cultivate students who embody the spirit of Yonsei University based on Christianity and its constitutive ideals and values.

2.2.3. The Common Curriculum as an Effort to Synthesize the Institutional Mission with Educational Responsibilities

The common curriculum at Yonsei University stands as a unique manifestation of the institution’s efforts to harmonize its Christian-based institutional mission with its educational responsibilities as a higher education institution in our contemporary society. By offering a set of mandatory courses that integrate Christian perspectives and values with an educational framework, Yonsei University endeavors to cultivate students as engaged citizens with Christian perspectives. This common curriculum, in this sense, embodies the crucial aspects of the university’s mission—“to educate future leaders of our society in the spirit of Christianity, fostering a strong and lasting commitment to the principles of truth and freedom” (Yonsei University 2024a). Hence, the common curriculum at Yonsei University is exemplary of the way in which religiously affiliated universities integrate their religious institutional mission into the general education curriculum.

This integrative approach is specifically exemplified by the constitutive courses in the common curriculum. By exploring the diverse Christian perspectives in the past and present and their relevance to contemporary issues, all these courses strive to offer distinct educational experiences. These experiences allow students to engage with religious ideas and values in various ways that promote both personal growth and intellectual development. For instance, the course Chapel introduces students to the fundamentals of the Christian spirit through various educational activities such as lectures from distinguished faculty members and alumni, musical performances, and interactive dialogues. These multifaceted experiences enable students to acquire multiple perspectives on Christian principles of truth and freedom. Similarly, the course Christianity and World Culture explores the ways in which Christian beliefs and practices have been adapted, reinterpreted, and/or reconciled with local cultural and religious traditions, which shapes diverse forms of Christianity across the globe. The course Modern World and Christianity critically examines contemporary issues such as climate change, refugee crises, nationalism, gender, and homosexuality from Christian perspectives. All these courses, in other words, encourage students to explore the intersections between Christian perspectives and various challenges in our contemporary world. Not only do these explorations enable students to realize the close connections among particular religious perspectives, knowledge, and social engagements, but they also contribute to cultivating well-rounded citizens in and for our globalized society. These citizens can engage creatively with ongoing critical issues, including, importantly, religious diversity, tolerance, and conflicts.

In sum, the common curriculum at Yonsei University illustrates the ways in which religiously affiliated educational institutions reconcile their institutional mission(s) with their educational framework. By integrating Christian perspectives and their constitutive values into the curriculum for general education, Yonsei University strives to provide unique educational experiences to navigate the challenges of an increasingly diverse and interconnected global society. Not only does this kind of integrative approach help students develop an in-depth understanding of Christian teachings, but it also fosters open-mindedness, empathy, and critical inquiry into religious perspectives essential to engaging with other citizens from different cultural and religious backgrounds. In doing so, the common curriculum cultivates students with a strong sense of ethical responsibility and civic engagement. In this way, the common curriculum fulfills the university’s institutional mission to educate future leaders who can promote the Christian values of truth and freedom for our society. Yonsei University thus serves as a prominent case in which religiously affiliated educational institutions maintain their distinctive religious identities while also evolving to address the changing expectations of our contemporary society. Such ongoing efforts establish the university’s fundamental modes and principles of existence within the larger social and educational contexts (Gu and Kim 2024).

2.3. An Application of the Institutional Mission in a Specialized Academic Program: The College of Theology at Yonsei University

Aligned with the common curriculum and its constitutive mandatory courses, Yonsei University also spotlights its institutional mission grounded upon Christianity through its distinct academic programs. The academic programs and course offerings provided by the College of Theology at Yonsei University are another prominent example. In this section, we examine the educational purposes and academic course offerings at the College of Theology as another exemplary way in which Yonsei University’s institutional mission is manifested and implemented in an educational framework.

Inheriting the historical tradition of the first established department of theology in the country, the College of Theology at Yonsei University has evolved into a preeminent theological institution in South Korea and beyond. The college offers students unique educational opportunities to delve deeper into Christian perspectives, practices, and their applications in various fields in our society. The College of Theology, as an ecumenical theological education institution for both prospective clergy and the general public, now pursues four primary educational goals (College of Theology at Yonsei University 2024). First, the college aims to cultivate theological scholars who understand the global academic trends in theology and the values of Korean cultural heritage. Second, the college seeks to harmonize academic pursuits with faith to foster students as future leaders who can promote reconciliation among churches through an ecumenical spirit. Third, the college encourages students to develop a strong sense of social responsibility by deepening their understanding of the social engagements Christianity and theology continue to make. Fourth, the college strives to cultivate students with creative theological talents who can effectively communicate and coexist in a diversified global society. Such theological talents, in other words, result from the integration of multicultural sensitivity, global citizenship, and Christian perspectives that transcend denominational boundaries. These four educational goals not only encompass the competencies students expect to have but also reify the directive to implement the religious institutional mission in our contemporary society.

A distinctive feature of this college is its interdisciplinary approach, which integrates theological studies with other academic disciplines so as to cultivate students with an ecumenical spirit that is not limited to denominational boundaries. As the theoretical and pedagogical approaches in the fields of theology continue to evolve, the scope of studies at the College of Theology expands to incorporate various adjacent disciplines such as philosophy, religious studies, history, psychology, sociology, art, and cultural studies. This interdisciplinary approach is reflected in the wide range of courses offered by the college, which not only cover traditional areas of theological studies but also diverse contemporary issues from Christian perspectives (see

Table 5. The undergraduate courses offered by the College of Theology.

Courses Listings	Units	Course Levels
Field Education	1	Years 1–4
Text and Interpretation 101	3	Years 1–2
Inter-Korean Reconciliation and North Korea Mission	3	Years 1–4
Introduction to Yonsei Theology	3	Year 1
Introduction to Theology and Thought	3	Year 2
Theological Methodology	3	Year 2
Society and Practice	3	Year 2
Culture and Imagination	3	Year 2
Psychology of Religion	3	Year 2
Korean Church History	3	Year 2
Biblical Hebrew (I, II)	3	Years 2–4
Biblical Greek (I, II)	3	Years 2–4
Teaching in Christian Education	2	Year 3
Life, Death, and Dying: Biomedical Ethics	3	Year 3
Career Coaching and Calling	3	Years 2–4
Three Horizons of Biblical Interpretation: Author, Text, Reader	3	Years 2–4
Theology of Culture	3	Years 3–4
21st Century Multicultural Theology	3	Years 3–4
Religion and History in Ancient Israel	3	Years 3–4
Atheism and Criticism of Religion	3	Years 3–4
Meeting of Philosophy and Theology	3	Years 3–4
World Church History (I, II)	3	Years 3–4
Ecology Meets Theology	3	Years 3–4
Religion, Education, Practice	3	Years 3–4
Care, Counseling, and Coaching	3	Years 3–4
Judaism, the Roman Empire, the Truth, and the Gospel of John	3	Years 3–4
Theology of the Old Testament Seen Again with Today’s Eyes	3	Years 3–4
Giants of Korean Theology	3	Years 3–4
History of Non-Western Christianity	3	Years 3–4
Systemic Theology	3	Years 3–4
Merket, Ethics, Society	3	Years 3–4
Christian Ethics	3	Years 3–4
Social Ethics	3	Years 3–4
Recent Studies of Christian Education	3	Years 3–4
Religion, Politics, and Society	3	Years 3–4
Dream, Fantasy, Myth, and Psychotherapy	3	Years 3–4
Sexuality and Spirituality	3	Years 3–4
Mission and International Development Cooperation	3	Years 3–4
Human Relations and Mature Life	3	Years 3–4
History of Hermeneutics	3	Years 3–4
Psychoanalysis and Religion	3	Years 3–4
Interpretation of the Scriptures: The Meaning of Life and the Mystery of Suffering	3	Years 3–4
Women’s Theology	3	Years 3–4
Human and Religions	3	Years 3–4
Christian Education of the Global Age	3	Years 3–4
Critical Sociology and Christian Education	3	Years 3–4
Jesus, Memory, and Tradition	3	Years 3–4
Art and Religion	3	Years 3–4
Introduction to Missiology: Invitation to World Christianity	3	Years 3–4
Story Psychology and Counseling	3	Years 3–4
Prophet: History, Messages, Situation	3	Years 3–4
Religious Imagination and Art	3	Years 3–4
Paul’s Life and Political Theology	3	Years 3–4
The Mission of the Apostles	3	Years 3–4
Race and Ethnicity in Early Christianity	3	Years 3–4
Sex and God-Talk in Africa	3	Years 3–4
Theological Thinking Through Movies	3	Years 3–4
Theology and Humanitarianism	3	Years 3–4
Women, the Bible, and the World	3	Years 3–4
Interpretation of the Pentateuch	3	Year 4

). This approach enables students to develop theological imagination and multicultural sensitivity, crucial for addressing contemporary issues in our diversified society.

For instance, the college’s engagement with psychology is evident in courses such as Psychology of Religion, Psychoanalysis and Religion, and Story Psychology and Counseling. More specifically, Psychology of Religion examines religious experiences from various perspectives within the field of psychology, and Psychoanalysis and Religion delves into the psychoanalytic interpretations of religious phenomena. These courses offer a deeper understanding of the psychological dimensions of religion, faith, and spirituality. In doing so, the courses provide students with the knowledge and skills necessary to address mental health needs in religious contexts.

The courses Theology of Culture and Religious Imagination and Art explore the intersection of theology, art, and culture. These courses examine the theological implications of cultural phenomena and the roles of interpretation and imagination in creating artworks across various religions. In addition, some courses focus on specific geographical and cultural contexts; for example, History of Non-Western Christianity and Sex and God-Talk in Africa illustrate the commitment to diversified and globalized perspectives of Christianity in a rapidly changing interconnected world. These diverse courses aim to foster a critical understanding of the entwined relationships between Christianity, human creativity, and cultural productions in various geographical and cultural contexts.

The college also offers many courses that delve deeper into contemporary social, political, and ethical issues from Christian perspectives. For instance, some courses such as Religion, Politics, and Society, Christian Ethics, and Social Ethics explore the complex relationships between religious beliefs, political systems, societal structures, and moral dimensions of various issues, including, importantly, social justice, human rights, and economic inequality. By doing so, these courses encourage students to critically reflect on the roles of religion in our society. With this encouragement, the courses strive to foster students with an in-depth understanding of Christian perspectives who can engage actively and creatively in diverse social issues.

Overall, the wide range of interdisciplinary courses we examine exemplifies the college’s commitment to its institutional mission—to cultivate students as future leaders who have knowledge, skills, and critical thinking abilities grounded in Christian perspectives and their constitutive values. With its interdisciplinary approach, the college serves to fulfill the university’s institutional mission and its educational commitment by cultivating various professionals who can apply Christian principles to contemporary challenges across diverse fields. The college’s commitment to the institutional mission, in this sense, continues to adapt in accordance with rapidly changing social dynamics in the past, present, and future. Hence, the academic program and course offerings provided by the College of Theology at Yonsei University illustrate a distinct integration of the university’s institutional mission based upon Christianity with an educational framework.

3. A Comparative Analysis of Two Religiously Affiliated Educational Institutions: The Cases of Yonsei University and Dongguk University

Grounded in the cases examined here and elsewhere (Gu and Kim 2024), this section provides a comparative analysis of two prominent private educational institutions in South Korea: Yonsei University, affiliated with several Protestant Christian denominations, and Dongguk University, associated with Korean Buddhism.3 By examining the similarities and differences of these cases, this comparative analysis elucidates the ways in which religiously affiliated educational institutions based upon different religious traditions integrate their religious institutional missions into specific educational settings in the context of South Korean higher education. These ways illustrate the approaches employed by religiously affiliated institutions to underline their distinctive religious identities while simultaneously addressing the demands of higher education in our contemporary society. Based upon this elucidation, we examine the intersections of religion and education reflected in the institutional missions, which are deeply entwined with the dynamics of higher education and South Koreans’ public and personal lives.

3.1. The Common Ground in Religiously Affiliated Private Educational Institutions

As prominent religiously affiliated educational institutions in South Korea, Yonsei University and Dongguk University have notable similarities in integrating their religious institutional missions into educational frameworks. This comparative analysis first explores the aspects where these similarities are evident. The similarities illustrate some shared ways in which religiously affiliated universities maintain their distinct religious identities while fulfilling the broader educational missions they have in contemporary South Korea.

Here, we highlight three aspects of similarities: (a) mandatory courses, (b) specialized academic programs, and (c) religious rituals and ceremonies in campus life. First, both universities incorporate courses that strongly reflect their institutional missions into their core curriculum as general education requirements that all students must complete for graduation. Yonsei University, for instance, offers mandatory courses that include Chapel, Christianity and World Culture, Modern World and Christianity, and Bible and Christianity. These courses provide students with an in-depth exploration of Christian principles, perspectives, history, and their relevance to contemporary issues. Similarly, Dongguk University requires students to complete two mandatory courses, Practice in Seon (禪) and Buddhism and Human Beings, as part of their general education curriculum. These courses introduce students to various Buddhist perspectives and their diverse applications in our public and personal life, such as the development of mental resilience through practical experiences of Buddhist meditations. In other words, both universities utilize these mandatory courses not only to foster students’ abilities to address various contemporary challenges with resilience but also to effectively disseminate their religious perspectives and values through the forms of general education.

Second, both universities maintain specialized academic programs (i.e., theology and Buddhist studies) that directly inherit their respective religious traditions while fulfilling their broader educational responsibilities in and for our society. The College of Theology at Yonsei University, which explicitly reflects the university’s commitment to its religious institutional mission, exemplifies this case well. This college offers a distinctive curriculum that explores various aspects of Christian theology, its intersections with other disciplines, and its diverse applications to address contemporary societal issues. The College of Theology, thus, serves crucial roles in cultivating future religious leaders, scholars, and citizens who can contribute to global academic discourses in theology as well as engage actively in social initiatives that embody Protestant Christian principles. The College of Buddhist Studies at Dongguk University presents a similar case, continuing the legacy of the first Buddhist-affiliated educational institution in South Korea. This college provides a diverse range of courses in theories and practices intrinsically linked with Buddhism, including Buddhist studies, Seon (禪) studies, and Indian philosophy. The scope of studies at the College of Buddhist Studies extends to incorporate various adjacent disciplines such as philosophy, religious studies, art, history, and anthropology. With this interdisciplinary approach, the college strives to cultivate professionals who effectively apply Buddhist perspectives to address contemporary challenges in various fields. This expansion, in other words, indicates Dongguk University’s dedication to upholding its religious institutional mission based upon Buddhist roots while adapting it to the demands of higher education in and for our contemporary society.

Third, both institutions incorporate religious rituals and ceremonies that reflect their religious identities into campus life. For instance, Yonsei University holds events such as Christmas tree lighting ceremonies that spotlight its Protestant Christian identity and heritage. Dongguk University celebrates the Lotus Lantern Lighting Festival (Kor. 연등회) for Buddha’s Birthday, honoring Buddhist teachings and Korean cultural traditions. Not only do these religious rituals and ceremonies serve to highlight the universities’ institutional missions entwined with their respective religious identities, but they also offer opportunities for community gatherings to foster a strong sense of belonging among students, faculty, and staff. In educational settings, such religious rituals and ceremonies provide spaces for religious practices and cultural expressions. Such spaces enable students to understand the intersections of religion and education within their public and personal lives.

3.2. Varied Approaches in Religiously Affiliated Private Educational Institutions: The Divergent Strategies of Yonsei and Dongguk Universities

While these two universities share three aspects that reveal evident similarities, they also differ in the specific ways in which their religious identities are integrated into institutional frameworks. Here, we focus on two divergent points: (a) the usage of religious symbols and (b) the extent and intensity of mandatory courses. The first point reflects the history in which these religious traditions have positioned themselves in South Korea and their resulting aspects. Buddhism, as a traditional religion, has established new modernized forms of educational institutions, which highlights its evolving efforts to maintain relevance in South Korea. On the other hand, in the context of Protestant Christianity as a Western imported religion, the establishment of modernized educational institutions indicates its deliberate strategy toward adaptation and integration within South Korea. The second point is linked to the differences in widespread perception between Buddhism and Protestant Christianity regarding the ways through which theses religions are practiced. While Buddhist adherents have the flexibility to visit temples without any fixed, mandatory schedule, Protestant Christian adherents typically emphasize regular structured worship with weekly services that are considered an essential obligation for practitioners.4 This different tendency is often revealed by the results of public opinion polls that show higher rates of regular attendance among Protestant Christians compared to Buddhists.5 We now turn to the details of these two points.

Regarding the usages of religious symbols, the differences between the two institutions indicate how each religious tradition has positioned itself in South Korea. In the case of Dongguk University, the institution actively incorporates its Buddhist identity into its (un)official institutional symbols, including, most importantly, the Four Noble Truths (caturāryasatyāni), the Noble Eightfold Path (aṣṭāṅgamārga), the dharma wheel (dharmacakra), the elephant, and the lotus (Dongguk University 2024). For instance, the university’s two logos prominently represent the Four Noble Truths, the Noble Eightfold Path, and the dharma wheel, all constituting core tenets of Buddhism. The official emblems—the elephant and lotus that symbolize the birth of Buddha and Buddhist truth—further emphasize the religious institutional mission deeply rooted in Buddhist ideals and values. Yonsei University, on the other hand, does not explicitly use official symbolic representations associated with its Christian identity. Its official logo, for example, incorporates the concept of heaven, earth, and human (Kor. 천지인; Chi. 天地人), a cosmological perspective deeply embedded in Korean cultural and intellectual traditions (Yonsei University 2024b).6^,7 Figure 1 clearly indicates the two institutions’ different ways of using religious symbols.

This feature of Yonsei University reflects the history and results of how Protestant Christianity has positioned itself since its beginning in South Korea. In the history of Korea, Protestant Christianity has employed an indirect missionary strategy centered on education and medical missions. This approach emerged during the late 19th century as Korea transitioned from a pre-modern to a modern society. During this transitional period, especially when Protestant Christianity was first introduced as a Western religion, Korean society faced a crisis that stemmed from the “Western impacts” and the “dissolution of traditional Korean society” (Shin 1998, p. 86). At that time, Korean society was confronted with the complex tasks of modernization while preserving its traditional identity. In this context, Protestant Christianity was initially perceived as both a “symbol of Western civilization” and a “symbol of Western power” (Shin 1998, pp. 99–100). Consequently, traditional Korean society often maintained an exclusionary attitude toward this Western imported religion. To address this challenge, Protestant Christianity has strategically employed indirect engagement methods as its missionary strategy, particularly by establishing modernized educational and medical institutions. The subtle way in which Yonsei University uses religious symbols, in this sense, results from this indirect missionary strategy that Protestant Christianity has employed in South Korea.

The context of Buddhism in South Korea, on the other hand, differs from that of Protestant Christianity. Buddhism, deeply rooted in Korean history and traditional culture, has faced challenges in South Korea as it rapidly embraced modernization in recent decades. In this context, Buddhism has grappled with a widespread perception of being a past-oriented and tradition-bound religion, differing from Western-origin Protestant Christianity (Song 2016). Buddhism has found itself in an especially challenging position due to the dual demands of preserving tradition while adapting to a drastically changing world. To address these issues and maintain its relevance in contemporary South Korea, Buddhism has implemented a strategy—establishing new and modernized educational institutions. This effort represents Buddhism’s evolving approach to actively engage with current societal changes while simultaneously preserving the traditions in South Korea. In this sense, the active use of religious symbols in Dongguk University, which differs from the case of Yonsei University, indicates Buddhism’s specific strategy to highlight its continually evolving efforts to sustain relevance in contemporary South Korea.

Overall, the ways in which the two institutions use religious symbols exemplify different strategies for engagement in South Korea, specifically between Protestant Christianity and Buddhism. In addition, these different usages also indicate how each institution adapts and integrates its respective religions’ strategies into its specific educational settings. For Dongguk University, the active use of Buddhist symbols in the institutions reflects Buddhism’s ongoing efforts to maintain relevance in contemporary South Korea while preserving traditions. On the other hand, Yonsei University’s more subtle approach aligns with Protestant Christianity’s missionary strategy of indirect engagement in South Korea, particularly through educational institutions.

The second divergent point we highlight is the extent and intensity of mandatory courses that directly reflect the institutional missions. The two institutions manage these courses, which constitute a crucial part of their general education curricula, in different ways. For example, Yonsei University mandates that students complete Chapel (0.5 credits × 4 semesters, 2 years) and select one course from the Understanding Christianity section (3 credits). Dongguk University, on the other hand, requires students to complete a relatively less extensive set of requirements, Practice in Seon (禪) (1 credit × 2 semesters, 1 year) and Buddhism and Human Beings (2 credits).

The differences in the extent and intensity of mandatory courses between the two institutions are related to the widespread perception of how religious faith is practiced in Buddhism and Protestant Christianity. As described, Protestant Christianity typically emphasizes regular, structured worship with weekly services as an essential obligation for practitioners. This perception differs from Buddhism, which offers its adherents flexibility in temple visits without fixed schedules of mandatory attendance. This contrasting tendency leads to different rates of regular attendance at churches and Buddhist temples among the adherents of the two religions.

This tendency finds support in quantitative data such as research on the Religion of Koreans conducted by The Gallup Korea Research Institute (2021). This institute has conducted this longitudinal study six times over 37 years since 1984, providing a significant source of data on religious trends in South Korea. By consistently using face-to-face interviews with a sample size of 1500 to 2000 adults across the nation, this research covers various aspects of religious life, including, importantly, religious affiliation, the frequency of attendance at religious institutions, and the perceptions of religion in personal and social life. The most recent data from this research in 2021 reveal that 57 percent of Protestant Christians visited churches at least once a week, compared to 1 percent of Buddhists visiting temples. These regular attendance rates among Buddhists and Protestant Christians have exhibited consistent patterns since the beginning of the study period.

Given these data that illustrate the rates of regular attendance to religious institutions, we can postulate that the different extents and intensities of mandatory courses in the two institutions reflect the divergent perceptions between the two religions regarding the ways of practicing religious faith. Yonsei University’s more extensive requirements for mandatory courses related to their institutional mission reflect Protestant Christians’ emphasis on regular, structured engagement with religious practices such as weekly worship services. On the other hand, Dongguk University’s less intensive mandatory courses tied to their institutional mission align with the Buddhists’ approach, which allows for more flexibility in the ways to practice their religious faith. The ways of managing mandatory courses and their curriculum designs in the two institutions thus seem to echo the different patterns of religious practices between Protestant Christianity and Buddhism in South Korea, as supported by the findings from Religion of Koreans (The Gallup Korea Research Institute 2021).

In sum, the two divergent points (i.e., the usages of religious symbols and the extent and intensity of mandatory courses) reflect the different ways in which the two institutions seek to balance their institutional missions rooted in their affiliated religions and the dynamics of higher education in South Korea. The differences between the two institutions, as described, also reflect the respective religions’ differing strategies for engagement in contemporary South Korea.

3.3. The Roles and Impacts of Institutional Missions in Religiously Affiliated Educational Institutions: The Intersections of Religion and Education in Contemporary South Korean Society

The similarities and differences explored in our analysis offer an in-depth understanding of the ways in which Yonsei and Dongguk Universities integrate their institutional missions into their respective educational frameworks. Our analysis offers nuanced insights into the complex dynamics of religiously affiliated private educational institutions in contemporary South Korea, which illuminates their ongoing endeavors to balance the fulfillment of higher education responsibilities with the preservation of their distinctive religious identities. For a clear overview of our analysis, we present the points of similarities and differences in an organized chart form (see

Table 6. The points of similarity and difference between the two religiously affiliated institutions.

	Yonsei University	Dongguk University
Similarities	✓ Integrates mandatory courses that reflect their institutional missions into their general education curriculum ✓ Maintains a specialized academic program that inherits the religious tradition(s) (i.e., the College of Theology and Buddhist Studies) ✓ Incorporates religious rituals and ceremonies into campus life
Differences	✓ Does not explicitly use religious (i.e., Protestant Christian) symbols in (un)official institutional representations ✓ Mandates relatively more extensive courses: Chapel (0.5 credits × 4 semesters, 2 years) and Understanding Christianity (3 credits)	✓ Explicitly uses religious (i.e., Buddhist) symbols in (un)official institutional representations ✓ Mandates relatively fewer extensive courses: Practice in Seon (1 credit × 2 semesters, 1 year) and Buddhism and Human Beings (2 credits)

).

Building upon the findings from our analysis, this section delves deeper into some critical insights into the intersections of religion and education these points offer. In the context of private institutions, the mission statement(s) also encapsulates an institution’s aspirations rooted in a particular ideology the founder(s) has pursued.8 This statement is crucial as it reifies and contextualizes this ideology into concrete institutional aims and educational purposes, defining the institution’s societal roles and specific educational approaches. Hence, mission statements actively shape and reinforce collective ideological understandings within each institution about the purposes, aspirations, and values of an educational entity in and for society (Atkinson 2008). In other words, mission statements embody shared beliefs within each institution regarding education in general and its societal roles. These statements, in this way, shape the basis of autonomy for the institutions, as well as establishing distinct educational visions that determine the fundamental mode(s) of raison d’être within our society.

Given the crucial role of institutional missions, what is noteworthy in our findings is that both religiously affiliated universities strive to manifest their missions in clear and diverse ways imbued with religious characteristics.9 Both universities employ various ways to integrate their institutional missions into multiple facets of their educational frameworks (i.e., symbolic representations, mandatory courses, academic programs, rituals, and ceremonies). In doing so, these institutions highlight their specific institutional identity. We argue that such emphasis is crucial as it highlights the significant roles and functions of institutional missions that often remain unnoticed or overlooked.

The characteristics of religiously affiliated private educational institutions with their self-identification as educational entities underscore the crucial functions of institutional missions in the landscape of (higher) education. The integration of religious perspectives into institutional missions, as we explored, not only reveals the unique aspects of these institutions but also illuminates those functions in the broader educational context. Here, the distinct religious natures serve as a critical lens, effectively spotlighting the vital roles of institutional missions in shaping the institutions’ overarching educational goals, aspirations, curricula, and governance frameworks. This perspective offers an in-depth understanding of the ways in which institutional missions delineate and influence the fundamental nature(s) of educational institutions and their constituents. In the educational context, another crucial role of institutional missions in religiously affiliated private educational institutions extends beyond merely describing the purposes of education and their prospective outcome. The institutional missions also shape and extensively influence curriculum developments, teaching and learning experiences, and administrative directions for governance decision making (Boerema 2006; Morphew and Hartley 2006; Vanari and Eisenschmidt 2022).

Our findings highlight that the institutional missions constitute core aspects of the educational framework in these institutions. According to Karl Jaspers (1960), education is an essential task of universities. These institutions provide a formative educational process that aims to develop the whole person with meaningful freedom (Jaspers 1960, p. 52). Research and teaching, as indivisible components of the education the universities offer, contribute significantly to this educational process. These educational activities not only transmit facts and knowledge but also awaken ideas of unity. By involving “the rational and philosophical impulse” (Jaspers 1960, p. 52), the universities focus on students’ holistic development, aiming to cultivate them as the whole person. To do so, the universities emphasize their general education curricula as a means to pursue this formative educational process.

Hence, it is imperative to recognize that the very essence of how Yonsei and Dongguk Universities articulate their institutional missions is predicated fundamentally on their general educational curricula. Given that all students must complete these curricula for graduation, the missions shape the crucial components of their campus life, including diverse learning experiences and the overall educational systems students encounter in the institutions. While differences in the details exist between these two institutions due to their affiliated religious traditions, they share commonalities in the ways in which the institutional missions shape the core aspects of these institutions and their underlying philosophy. Given that these institutions represent the oldest and most prominent universities associated with two major religions in South Korea (i.e., Protestant Christianity and Buddhism), we can reasonably postulate that these commonalities reflect general aspects of religiously affiliated educational institutions in the country.

The distinct features of religiously affiliated private educational institutions linked with their self-identification as educational entities also shape the primary roles and functions of these institutions that extend beyond the cultivation of religious leaders or believers. While certain specialized academic programs within these institutions (e.g., the colleges of theology and Buddhist studies) focus on religious training, the overarching educational purposes and frameworks rest substantially upon their societal roles as educational entities in and for our public society. These institutions pay close attention to fostering well-rounded citizens based upon their ideal visions of human beings and the world evinced in their institutional missions. For instance, the mandatory courses at Yonsei and Dongguk Universities that we explored reflect these broader educational approaches rather than solely religious instructions for propagation. By integrating their institutional missions into curricula for general education, these universities aim to provide transformative educational experiences grounded in (but not limited to) their respective religious perspectives. In so doing, these institutions primarily pursue the intellectual, spiritual, and moral development of students and their civic responsibility.

Integrating these significant characteristics and functions of institutional missions with our in-depth comparative analysis of two prominent institutions, one crucial point emerges: the institutional missions of religiously affiliated educational institutions do not merely represent particular religious perspectives and values. These missions rather articulate the intrinsic values of these institutions as educational entities for higher education through the lens of specific religious doctrines. Therefore, we cannot simply hold that religiously affiliated educational institutions just implant their religious ideals and beliefs into their institutional missions. Instead, those religious doctrines serve as instrumental frameworks and methodological approaches to elucidate the fundamental educational values of these institutions from their distinct perspectives. The institutional missions, in that sense, result from a religious contextualization of higher education and its constitutive educational frameworks.

As evinced by their mission statements, religiously affiliated institutions emphasize their societal roles based on their institutional missions—to cultivate ideal human beings and well-rounded citizens who can contribute to our contemporary society. This self-identification fundamentally shapes their institutional approaches to educational and societal responsibilities. However, these institutions emphasize these educational aims and visions without imposing their respective religious beliefs (Lee 2019). In this sense, the institutional missions of these institutions reflect a deep commitment to education for our society while drawing educational aspirations from their respective religious traditions without being confined by them. In other words, religiously affiliated private educational institutions do not simply add their respective religious elements to pre-existing educational circumstances; rather, they have developed integrated educational frameworks where religious perspectives and educational pursuits inextricably intertwine within our contemporary society. This point contradicts the prevalent concern in contemporary society regarding conflicts between religious institutions and educational systems.

This case study of religiously affiliated educational institutions in South Korea thus offers critical insights into the ongoing relevance and dynamic impact of religion in the context of contemporary South Korean society. As described, these institutions harmoniously integrate religious perspectives into concepts such as spirituality, self-development, and personal growth. Students educated in these institutions are, whether consciously or unconsciously, exposed to and familiarized with various religious perspectives. Given the fact that a significant majority of Korean students enroll in and graduate from religiously affiliated private educational institutions (Gu and Kim 2024; OECD 2023; Korean Ministry of Culture, Sports, and Tourism 2018), this widespread exposure suggests that religion plays crucial roles in shaping ongoing social, cultural, and educational dynamics in South Korea. As these institutions aim to foster well-rounded citizens with various religious perspectives on a broad spectrum of contemporary issues, we can reasonably postulate that South Koreans develop strong religious sensibilities through their educational experiences.

Religiously affiliated educational institutions in South Korea, in this sense, exemplify ongoing social dynamics where religious perspectives subtly yet profoundly influence educational experiences and, consequently, societal norms and values. Not only does this point illuminate the profound and multifaceted impact of religiously affiliated educational institutions on South Korean society, but it also sheds light on the intersections of religion and education in our contemporary world.

4. Conclusions

In this study, we examined the ongoing relationship between religion and education in South Korea by investigating the specific ways in which religiously affiliated private educational institutions integrate their institutional missions into their specific educational frameworks. Building upon our previous analysis of Dongguk University as a Buddhist-affiliated institution (Gu and Kim 2024), this study examined Yonsei University, a prominent institution affiliated with several Protestant Christian denominations. Through an in-depth analysis of Yonsei University and a comparison with Dongguk University, this study illustrated the distinctive approaches through which these religiously affiliated private educational institutions manifest and spotlight their institutional missions within the context of broader educational responsibilities. Our comparative analysis highlighted several key similarities and differences in how these institutions manifest their institutional missions. Both universities, for instance, use shared approaches to integrating their religious perspectives into their institutional missions and various aspects of their educational frameworks, including, importantly, symbolic representations, mandatory courses, and specialized academic programs. However, these institutions differ in the intensity and explicitness of these integrations, reflecting the unique characteristics of their affiliated religious traditions and their respective strategies for engaging with contemporary South Korean society.

In our comparative analysis of two religiously affiliated private educational institutions and their characteristics, we illustrated the crucial roles and functions of institutional missions in shaping the dynamics of higher education. The integration of religious perspectives into institutional missions not only reveals the unique aspects of these institutions but also illuminates the vital roles of such missions in forging educational goals, aspirations, curricula, and directions of governance. This study highlights one critical point derived from these vital roles: these institutions primarily identify themselves as educational entities rather than religious organizations. This self-identification shapes their fundamental approaches to societal roles and educational responsibilities in our society, where religious perspectives and educational pursuits are intricately interwoven. The institutions strive to cultivate well-rounded citizens with critical thinking, ethical reasoning, and personal growth, informed by, but not limited to, their respective religious traditions. Given that these two universities represent the oldest and most prominent educational institutions associated with two major religions in South Korea (i.e., Protestant Christianity and Buddhism), we can reasonably postulate that their mode of self-identification and their shared aspects can be generalized across religiously affiliated educational institutions in the country.

This study’s findings suggest a crucial direction for future research. Prospective studies could investigate the specific and practical impacts of religion on the educational landscape in South Korea. These studies could address the following research questions: In what ways do the distinct educational frameworks entwined with religious perspectives influence the ethical frameworks, moral discourses, and cultural and religious understandings of South Korean citizens? Furthermore, in what ways do graduates of religiously affiliated institutions, with their educational backgrounds subtly infused with religious perspectives, shape and impact societal norms, values, and discourses in South Korea? By addressing these crucial questions, prospective studies will contribute to elucidating the roles and ongoing, pervasive dynamics of religion in our public life and their implications for the future of education.