3Catalino Arevalo, "... the time of the heirs," in For All the Peoples of Asia: Federation of Asian Bishops' Conferences Documents from 1970 to 1991 I, eds. Both Cardinal Kim and Cardinal Sin were thus aware of the reality of religious pluralism in Asia . These words from Cardinal Sin speak to the task he and Cardinal Kim shared as "heirs of the faith" in a post Vatican II era.
26Bruce Cummings, "De oorsprong en ontwikkeling van de Noordoost-Aziatische politieke economie: industriële sectoren, productcycli en politieke gevolgen", in The Political Economy of the New Asian Industrialism, uitg. 30Felipe Miranda, “The Political Economy of National Plunder: the Philippines Under Marcos,” in Memory, Truth Telling and the Pursuit of Justice: A Conference on the Legacies of the Marcos Dictatorship (Quezon City: Office of Research and Publication, ateneo de manilla University, 2001), 93. 35. Belinda aquino, Politics of Plunder: The Philippines Under Marcos (manilla: . Great Books Trading en University of the Philippines College of Public administration.
Catholics make up less than 2.5% of South Korea's total population.”36 But that would soon change. Because of Christianity's historic role in building the Philippine nation-state and local culture, as well as its overwhelming majority in contemporary society, Filipino Christianity as a whole continues to be a powerful social presence and force. 46 Jose mario Francisco, "Christianity as Church and Story and the Birth of the Filipino nation in the XIX Century", in The Cambridge History of Christianity: World Christianities c.1815–c.1914, eds.
From this "little flock" in the Korean social landscape, Cardinal Kim continued the mission of evangelism in the post-Vatican II era, just as Cardinal Sin fulfilled the same task from "the Church of the Majority" in the Philippines.
Their Pastoral Response as Leaders in Context
The Korean Catholics surveyed consider the relationship between bishops and priests and the authoritarian relationship between the clergy to be areas of tension (138),50 but the study concludes that "if the Korean Church is going to move forward, it will do so at the initiative of the bishops, or it will not move at all." (172).51. 51 But the study concludes that "if the Korean Church is to advance, it will do so at the initiative of the bishops, or it will not move at all" (Biernatzski, Korean Catholicism, 172). Such division within the Church is not surprising in light of the results of the Sogang survey: "the impression that emerges - both from the data and from observations of the behavior of Koreans as they try to face the challenges of a new, dynamic world culture - is one of basic conservatism", but "to some extent relieved with a willingness to introduce moderate changes slowly and with a scattering of ingenious adaptations to specific new situations."55 therefore.
Priests and seminarians were perhaps the most 'liberal' groups surveyed, as well as the groups most open to new options in the Church's response to the social needs of the times. Priests and seminarians were perhaps the most 'liberal' groups surveyed, as well as the groups most open to new options in the Church's response to the social needs of the times... this individualistic, somewhat conservative attitude towards social change among Korean Catholics may have been somewhat altered by the various public protests against injustice in Korean society issued by the bishops since the survey was taken” (Biernatzski, Korean Catholicism, 161). According to the Sogang survey, all surveyed groups supported ecumenical cooperation, and "a large majority of 90.65 of the sample [lay Catholics] agreed with the statement, 'Catholics should cooperate with non-Catholics for a good social order to build up'" (Biernatzski, Korean Catholicism, 88).
Catholic Church has become the de facto voice of the vast majority who suffer at the hands of the regime. Within these new contours of the Catholic Church in Korea and the Philippines emerging in the face of authoritarian rule, one must place the strong and decisive leadership of Cardinal Kim and Cardinal Sin. Both were also critical of the promises of Communism as well as the evils of capitalist ideology.
However, their different locations - Cardinal Kim within the "little flock" and Cardinal Sin within the "majority church". Because of the many opportunities in the Philippines for a prominent prelate to speak on urgent social issues, Cardinal Sin's speeches and homilies on these issues were numerous.71 They were addressed to an audience almost as wide and diverse as Philippine society. 71James Kroeger, Human Promotion as an Integral Dimension of the Evangelizing Church: The Philippine Experience and Perspective from II. of the Vatican concern in Rome: Gregorian University.
Along with other groups within the Church, such as the CBCP, this shift to more direct criticism, in Cardinal Sin's words, was due to the increasingly oppressive nature of the Marcos regime, not only for political opponents or left-wing activists, but also for the poor majority and the middle class. not to mention Catholic institutions and communities. Cardinal Kim's strong criticism of authoritarianism stemmed from a deep belief in the core of democracy. He set up two huge tents and there, in the heart of Seoul's business and tourist center, lived those families with meals cooked in the cemetery and children playing around the cathedral entrance.”91.
In addition to the democratic opposition forces, workers, farmers, the urban poor, and people from the ghettos took refuge in Myungdong Cathedral to avoid arrest by the police.”96. The voice of Cardinal Sin, who called the "people of God" to EdSa at around 9 p.m. on February 22, 1986, also clearly speaks of his leadership of the "church of the majority."
Bibliography P rimary S ourceS
S econdary S ourceS
State and Labor: Modes of Political Exclusion in East Asian Development.” The Political Economy of the New Asian Industry, ed. Christianity as Church and the Story and Birth of the Philippine Nation in the Nineteenth Century.” Cambridge History of Christianity: World Christianities c1815–c1914 Vol. Christian Churches and Democratization in South Korea. Religious Organizations and Democratization: Case Studies from Contemporary Asia, ed.
Human Promotion as an Integral Dimension of the Church of Evangelization: A Philippine Experience and Perspective Since Vatican II—1965–1984. Dark Legacy: Human Rights under the Marcos Regime.” Memory, Truth-Telling and the Pursuit of Justice: A Conference on the Legacy of the Marcos Dictatorship.
