Karl Barth's Reception in Korea: Focusing on Ecclesiology in by Young-Gwan Kim

By Young-Gwan Kim

Bern, Berlin, Bruxelles, Frankfurt/M., ny, Oxford, Wien. This booklet describes the original courting among Christianity and Confucianism. Korean Confucianism performed a major position within the explosive progress of the Christian neighborhood and supplied a easy origin for the reception of Barth's theology in Korea. the writer analyses even if Barth's ecclesiology, specially his theology of challenge, will pay adequate recognition to various cultures and religions; and no matter 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 position of Confucianism in its speedy progress - The features of Karl Barth's Theology and His Christocentric Ecclesiology - The Indigenization of Karl Barth's Christocentric Ecclesiology in Korean Christian concept: Sung-Bum Yun's Theology of Sung.

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Additional resources 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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18 It is still believed that Choi was the first Korean Confucian scholar to bring early Christian literature to Korea. This argument is supported by E. A. Gordon in her work entitled Some Recent: Discoveries in Korean Temple and Their Relationship to Early Eastern Christianity (1914) and later by Timothy Richard in Forty Five Years in China (1916). Kenneth S. Latourette summarizes this controversy in The Development of Japan (1926). A. C. Moule’s work entitled Christians in China before the Year 1500 (1930), discusses the Korean Confucian scholar’s early contact with Eastern Christianity in China.

103 Paik, 20–26. 104 Horace Underwood, The Call of Korea: Political-Social-Religious (New York: Revell, 1908), 98–99. 106 Most early Protestant missionaries regarded Shamanism as a hindrance for the propagation of the Gospel of God. Instead they utilized the positive elements of the community-based Confucian society for their own mission work in Korea. This aspect will be discussed in the following section. Therefore, it can be argued that the role of Confucianism in the growth of Korean Christianity was much greater than Shamanism.

D. Thesis, The University of Washington, 1964), 100–250. Haboush, ‘Confucianization of Korean Society’, 88. Ibid. For a fuller discussion of ‘the Mandate of Heaven’, see Michael C. Kalton, The Four-Seven Debate: An Annotated Translation of the Most Famous Controversy in Korean Neo-Confucian Thought (Albany: State University of New York, 1994), 1–9, 21–27, 42, 51–58, 102. Ibid. 18 Karl Barth’s Reception in Korea Confucian classics. In his later life, he wrote Shiphunyo [Ten Political Ethics] on the basis of T’ang’s model for the Confucianization of government.

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