came to East Asia abou
ago on a wave of European
nissionary
tt
re
berrreen rhe "vicar
.r'crrii=;;-;il-;;"";;;;"
"**i,
" As
o
f
une&sy' LookinE at that
10ng period,
in nun*"ic"l
inpact of CathJlicism
;";-;isappointingly
snal1.
''hy did catholicism
not nade greater
advance? The
the tragedv of confront"ti;;
between c"tir"ri*is'
exceedingrv comprex. This-Jis"ertation
aims at pr
overall view of catholic
inpa"t,
especi"iry
with
its social
image, in East nli"
d.uring the 19th an
centuries bv focusing
upon iit"_ frr"r"'oi^'ioritico-theoro
confrontation.
And a-fristori""f
.rrJ-sy"tIi*ti"
an
us
ll::l**Lo"tn
find
";;;
pointer. io-ii,"
forro
1' Buddhisn, confueianisn,
Hind.uism, rsram, shinto
Christianity
have aII
iriirr"rr""J'trr"-*l'ir'
cultu
varying degrees. Buddhism
and confucia.i",
have
played the most pronineni
role
r;-chi;;,
Yetr why has cathoricism
remained orr"__ot the
"*n"r, sm
rel"igious
groups in this Continent?
2' To what extent has catholicisn
devel0ped and as
specific and idenrifiabre
social ,"r"-in
esian
during the lgth and ?Oth centuries?
3' rn respect to the aane epochl
how was it a relig
as catholicisn
w a s n o t g r a s p e d U y _i n "
in its essentiar sociar-nission,-bui-*i" ieopte of
p*"ceiv
sonething eie night cEIl a "Uyp"iO";;',-;;
its me
exploi tation,
f oreignrr*=. *rra- irp"riaf
isnr
4. Does Catholicism
possess *n inconpatible
alienat
cannot be assinilated
t o Asian teupcranent
and
institutions?
-
L_-.
snd the
r+hieh the missionaries
6. Is the persecution,
a
t
heir
O
f
SUffered most, not the "kArEa"
converts
?
f
a
t
e
"
their
"inescapable
but rather
1, By lookinEi
the future
towards the historical
of the Church?
experience
-
whe
THEI4E OF A}IAIYSIS:
in th
there is a conflict
1. During the 20th century,
w
h
ich
and Asian culture,
theology of catholicisn
If
n
a
.
t
i
o
n
a
l
i
s
m
.
and
between universalisn
confliot
s
h
e
a
]
I
,
a
t
A
s
i
a
i
n
r
o
o
t
is to strike
catholicisu
besyrrpathetictoindigenouscultureandenterintoa'
r*'ith the Iatter.
"dialogue"
failure
2. The basic reasons for the relative
in Aeia is as nuch a historioal-political
i caI .
cultural-theolog
of cath
one as
is by no mea
confrontation
the theological
First,
is
of catholicism
absolute one. If ih"
"
r
"
n
c
e
of a
f
a
c
e
i
n
(hence uncompromising
universalistic
P
a
.lest
b
e
v
o
n
d
e
x
i
s
t
e
d
h
a
v
e
not
ii-woutd
.rritr.,"r),
c
u
l
t
u
re
a
c
e
r
t
a
.
i
n
p
l
a
n
t
e
d
i
n
b
e
i
n
B
process'of
her
there
is'
That
one'
dynanic
and
selective
a
alrrays
comp
accePtance without
always room for Selective
th
r
o
o
E
m
o
r
e
l
e
a
s
t
at
the essence of catholicisu,
s
u
t
l
g
l
e
s
t
'
w
o
u
l
d
modeL
sirnple confrontation
fo
to l-ook beyond theolo8y
like
second, one night
to
f
a
i
l
C
a
t
h
o
l
i
c
i
s
n
W
h
y
d
i
d
i
t
^
"
i
"
"
g
f
"
.
t
o
answer
able and ra
early
root in china and Japan despite
similar
l
l
o
r
e
o
v
e
r,
efforls?
nission*ry
persistent
Catholicien
in
teken
philippines;-lh;t
hss
l(orea
L--