By Antton Egiguren Iraola
. have to be visible now not lots as old occasions that happened in a selected time and position, yet really as deeply engraved brain buildings and private attitudes as we confront a few of the glossy time concerns equivalent to mass poverty and its courting to the church buildings, interreligious and ecumenical discussion, courting with Islam, Catholic schooling in public associations, ethical and moral difficulties concerning the remedy of embryos for eugenic reasons, matters about the finish of lifestyles, social debate on replacement existence and the function of girls in ecclesial associations, to say yet a number of. Antton Egiguren Iraola, OFM, was once born within the Basque kingdom in Spain. After completing his reviews for the priesthood he labored as a missionary for 20 years in Korea and Thailand. In 1999 he got a Master's measure in challenge and Interreligious reports at St Paul college in Ottawa, Canada. In 2001 he was once provided a Licentiate in Christian Ethics on the similar collage. In 2002 he obtained a Licentiate in Pastoral Theology on the Catholic collage of Leuven. On five July 2005 he used to be provided a PhD in theology on the Catholic college of Leuven. he's presently an affiliate professor on the Catholic college of Leuven within the division of Interdisciplinary spiritual experiences. he's additionally director of the Ferdinand Verbiest Institute on the comparable college, which researches the heritage of the Catholic Church in China.
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Extra resources for True Confucians, bold Christians: Korean missionary experience. A model for the third millennium. (Studies in World Christianity and Interreligious Realtions)
Sample text
The Korean term Hyo-Do (Hyo ϭ filial and Do ϭ a way of duty, obedience, and loyalty) implies more than just respect to parents. 3. 1. In this sense, by the time of the last quarter of the 18th century Yi dynasty, Hyo-Do became in real life an unbearable burden to the society under the rule of the yangban or Korean literati who were the scholar-officials of the political administration, and the guardians of Neo-Confucian orthodoxy. For a better understanding of the meaning and historical transformation and development of the concept of Filial Piety see Charlotte Ikels, ed.
Andrew C. Ross, A Vision Betrayed: The Jesuits in Japan and China 1542–1742 (London: Esinburgh University Press, 1994) 146. Jonathan D. Spence, The Memory Palace of Matteo Ricci (New York: Penguin Books, 1983) 117. Stephen B. Bevans, Models of Contextual Theology (New York: Orbis Books, Maryknoll, 1992). 33. Ibid. 30–46. General Introduction 35 culture as a place of God’s presence. 61 It can be argued that given the intellectual framework of the time, Ricci could not have gone further. I will argue, however, that around the same period, a group of Korean intellectuals – free from European discussions and imperial greed – were able to notice God’s presence in their midst, and tried to make Him more visible among their co-citizens by trying to transform, out of compassion, the lives of the poor: they aimed at social transformation.
For Ricci’s praise of Saint Francis of Assisi, see Matteo Ricci, S. J. Tianzhu Shiyi, The True Meaning of the Lord of Heaven. Trans. Douglas Lancashire and Peter Hu Kuo-chen, S. , edited by Edward J. Malatesta (Saint Louis: The Institute of Jesuit Sources, 1985. 315 (Quoted in Jonathan D. Spence, The Memory Palace of Matteo Ricci. 52). I have always wondered if a reason behind the Franciscans’ positioning against the Jesuits in the rites controversy had not to do also with the mission method: poor people and social issues seemed to be neglected on the ground of not causing problems to the scholar-officials.
