By Antton Egiguren Iraola
. have to be visible now not loads as old occasions that happened in a specific time and position, yet particularly as deeply engraved brain buildings and private attitudes as we confront a number of the smooth time matters reminiscent of mass poverty and its dating to the church buildings, interreligious and ecumenical discussion, dating with Islam, Catholic schooling in public associations, ethical and moral difficulties in regards to the therapy of embryos for eugenic reasons, matters in regards to the finish of lifestyles, social debate on substitute 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 reports for the priesthood he labored as a missionary for 20 years in Korea and Thailand. In 1999 he got a Master's measure in undertaking and Interreligious reviews at St Paul collage in Ottawa, Canada. In 2001 he was once offered a Licentiate in Christian Ethics on the comparable college. In 2002 he got a Licentiate in Pastoral Theology on the Catholic college of Leuven. On five July 2005 he was once offered a PhD in theology on the Catholic collage of Leuven. he's presently an affiliate professor on the Catholic college of Leuven within the division of Interdisciplinary spiritual reviews. he's additionally director of the Ferdinand Verbiest Institute on the similar college, which researches the background of the Catholic Church in China.
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Additional resources for True Confucians, bold Christians: Korean missionary experience. A model for the third millennium. (Studies in World Christianity and Interreligious Realtions)
Example text
There also was a strong feeling of nationalism between the missionaries of Spain and Portugal, which increased in intensity after Philip II annexed Portugal to the Spanish crown in 1585. To the Portuguese, Christianity in any but a Portuguese form was out of the question, and the same was true of the Spaniards. The missionaries who arrived in Siam during the second half of the 16th century did have an entire constellation of beliefs proper to the time, including, the superiority of European culture, and a concrete mission method, which was widely shared.
This is still the case today. Whether or not cultural and religious differences are accepted with a positive and open mind, we will always find ourselves in dialogue with diverse worldviews and definitely with people who hold to strong religious convictions. How should we deal with differences? We live in Europe today in challenging times. As Christians in general and church leaders in particular debate today in Europe about the economic and political model capable of bringing about a coherent, just, and stable society, about how to deal with issues such as interreligious dialogue, particularly with Islam, the Catholic education in public institutions, moral and ethical problems regarding the treatment of embryos for eugenic purposes and issues concerning the end of life, without mentioning ongoing social debate about same-sex marriages and their right or not to adopt children, we can still identify some of the attitudes I have described as hidden in the three methods of doing mission, namely, conquest, accommodation, and kenosis.
The question the three mission methods answer is how they were to make visible – or were hindered by – the presence of the Holy Spirit in the midst of the peoples in which these methods were applied and how the same methods are applied in our present-day challenges in Europe. To describe the historical events as they took place, or at least as they have been passed on to us by the sources consulted, and the implications they could have for the role of the laity in today’s church, is the most important aim of this work.
