 This foreboding is much more urgent in the writings of a fellow Namin scholar An Chŏngbok, as his own son-in-law Kwŏn Ilsin (1736–1791) was among the earliest Confucian converts to Catholicism. These were the incentives behind his two critiques of Catholicism: Ch’ŏnhakko (天學考) [Thoughts on Heavenly Learning], and Ch’ŏnhak mundap (天學問答) [Questions and Answers on Heavenly Learning]. An Chŏngbok draws our attention to the importance of the figure of Jesus and his message as the focal point of these young Korean Neo-Confucian scholars who had overturned the onto-cosmology of Principle and ki, which then also had no bearing on one’s human nature and mind. In Ch’ŏnhak mundap, An upholds his traditional Neo-Confucian horizon and suggests that Catholics misused Confucian vocabulary when they discussed sagehood (in relation to Jesus), emphasising that Confucius did not discuss the supernatural and was concerned with this life (Kim Shin-ja [ed.] 1987: 28–29).