The 'Model for the Emplantation of Religions' can be a useful tool for both the historian and the missioner. Focussed on Korea, this study explains how Christianity became rooted there in a relatively short period of time. Overcoming a significant conflict of core values between Confucianism and Christianity, the Protestant and Catholic churches in Korea have experienced greater and more rapid growth than any other national church in East Asia during the twentieth century. The author identifies three phases in this (...) process of emplantation: 'Contact and Explication', 'Penetration', and 'Growth and Contention'. The continued explanation of belief and teaching is essential for the spread and maintenance of Christianity. (shrink)

In this paper, I intend to make a case for Buddhist phenomenology. By Buddhist phenomenology, I mean a phenomenological interpretation of Yogācāra’s doctrine of consciousness. Yet, this interpretation will be vulnerable if I do not justify the way in which the anti-essentialistic Buddhist philosophy can countenance the Husserlian essence. I dub this problem of compatibility between Buddhist and phenomenology the ‘problem of essence’. Nevertheless, I argue that this problem will not jeopardize Buddhist phenomenology because: 1) Yogācārins, especially late Yogācārins represented (...) by Xuanzang do not articulate emptiness as a negation but as an affirmation of the existent; 2) Husserl’s phenomenological essence is not a substance that Yogācārins reject but the ideal sense that Yogācārins also stress. After resolving the problem of essence, I formulate Buddhist phenomenology as follows: on the epistemological level, it describes intentional acts of consciousness; on the meta-epistemological level, it entails transcendental idealism. (shrink)