By Young-Gwan Kim
Bern, Berlin, Bruxelles, Frankfurt/M., manhattan, Oxford, Wien. This publication describes the original dating among Christianity and Confucianism. Korean Confucianism performed a major function within the explosive development of the Christian neighborhood and supplied a uncomplicated beginning for the reception of Barth's theology in Korea. the writer analyses no matter if Barth's ecclesiology, specifically his theology of challenge, will pay enough recognition to diversified cultures and religions; and even if Barth's Christocentric theology is suitable with Korean Confucianism. Contents: The Reception of Karl Barth's Theology in Korea - An Account of The background and improvement of Christianity in Korea and The function of Confucianism in its quick development - The features of Karl Barth's Theology and His Christocentric Ecclesiology - The Indigenization of Karl Barth's Christocentric Ecclesiology in Korean Christian idea: Sung-Bum Yun's Theology of Sung.
Read or Download Karl Barth's Reception in Korea: Focusing on Ecclesiology in Relation to Korean Christian Thought (Studien Zur Interkulturellen Geschichte Des Christentums, Bd. 134.) PDF
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Additional info for Karl Barth's Reception in Korea: Focusing on Ecclesiology in Relation to Korean Christian Thought (Studien Zur Interkulturellen Geschichte Des Christentums, Bd. 134.)
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D. His defence of his orthodoxy was accepted by several Eastern bishops who continued to acknowledge his primacy after the Council of Ephesus and united to form a separate Nestorian Church. The Nestorian Christians, characterized by a vigorous missionary zeal, carried the gospel to India, Arabia and China. The incipient period of the Nestorian mission in China was from 635 to 640 A. 16 In China, the Nestorian missionaries attempted to incorporate their doctrines with many non-Christian elements such as Chinese Buddhism and Confucianism.
For example, hyangkyo is an educational and cultural organi81 82 83 84 Michael C. Kalton, The Four-Seven Debate, 128–129. Quee-Young Kim, ‘Korea’s Confucian Heritage and Social Change’, 260. Obviously, the most important and fundamental unit of universal order for Korean Confucians is a human being in a social nexus. That is to say that a person, in the Korean Confucian view, is identified within a group, for the people of Korea share racial homogeneity, a common language, and other habits and customs throughout their own entire history.
80 On the other side, Earth is considered as the dwelling place in life and death, a storehouse of resources as well as a living garden, eventually realizing the gifts from Heaven. The Human Being is regarded as a participant in life, being of both Heaven and Earth by relating with other human beings through 78 79 80 Robert Cummings Neville, ‘Confucian-Christian Incompatibilities’, Ching Feng 37/4 (November 1994), 196–202. Sung-Bum Yun, ‘Human-heartedness, Jen the Quality of Full Humanity’, in Hyo Ywa Jongkyo [Filial Piety and Religion] (Seoul: Methodist Theological Seminary Press, 1998), 187.