Neo-Confucianism was introduced to Korea from China in the 13th century and became the nation's ideology during the Joseon Dynasty, which lasted from 1392 to 1897. The Korean Empire lasted from 1897 to 1910. Buddhism came to Korea in the 4th Century CE, but when Confucianism became the dominant state ideology, Buddhism faced many restrictions.
Some see Confucianism as a secular belief based on Natural Law with natural ethics, a philosophy that focuses on moral behavior rather than worship of the Deity. The early Jesuits who went to China in the late 16th century had this understanding of Confucianism and sought to integrate much of its ethics, social harmony, and virtue as compatible with Christian teaching.
Other missionary groups that worked in rural areas and mainly with the uneducated would have a different understanding of Confucianism than the city-dwelling Jesuits. This was one of the reasons that, for many centuries, there was a serious controversy over the question of rites within Catholicism. The Jesuits believed the rites practiced were civil and social, not religious, and could be tolerated within certain limits, allowing the Chinese to continue their practices when becoming Christian.
During the past centuries, up until 1939, we had bans on the rites for the veneration of the dead. These Confucian rites would be accepted, and then permission rescinded; even debate on the issue was forbidden until 1939. After two centuries, the Holy See re-assessed the issue. Pius XII issued a decree in December 1939 authorizing Chinese Catholics to observe the ancestral rites and participate in Confucius-honoring ceremonies. This came as a great blessing to Korean Catholicism.
A good example of what the Jesuit missioners were impressed with was the Analects, a compilation of the sayings of Confucius and his disciples, written centuries after his death. One maxim that would have shown sensitivity to the Natural Law and the virtuous life, was: "三人行必有我师" literally, "When three people walk together, there must be one who can be my teacher.") This saying emphasizes that one can learn from everyone around them, regardless of status or knowledge. It reflects a humble attitude towards learning and acknowledges that everyone has something valuable to teach.
This humility in Confucian teaching would have made a lasting impression on these first Jesuits in China and made it easy to understand Confucianism's positive and virtuous approach to life.
At the Second Vatican Council, understanding inculturation made another step. It understood the Gospel message taking root and flourishing in different cultures, allowing these cultures to enrich the church's life and teachings.
This perspective encourages people to approach different cultures with respect and understanding. It recognizes that God may work uniquely within each context and continues to lead people to a fuller understanding of the movements of grace in our lives.
