Despite its periodical and regional gap, the acceptance of Catholicism in late Ming China and late eighteenth century Chosŏn Korea shared similar patterns in both intellectual openness and Western books in classical Chinese. The Catholic acceptance in both regions occurred as significant reflections of contemporary intellectual history rather than as an exceptional, extraordinary phenomenon. In particular, the Confucian-Christians in the late Ming China and late Chosŏn Korea did not convert into Catholicism in a unidirectional manner. Rather, each reproduced Catholic ideas under the foundation of Jesuit accommodationism in China-the notion of buru yifo (complementing Confucianism and replacing Buddhism)-, resulting in Catholic-Confucian hybridization. Jesuits in China such as Matteo Ricci initiated the hybridization via their missionary approach of buru yifo, and its outcome inspired Confucian literati in Ming and Chosŏn to further hybridize Catholicism and Confucianism even beyond the missionaries’ intent. We can witness the religious hybridization of the early Catholics by the symbolic figure of Xu Guangqi in his anti-Buddhist discourse and even by Hwang Sa-yŏng in his most controversial letter of asking European militants to invade the Korean Peninsula. They did not need to abandon their Confucian identity but retained it to become Christians. Therefore, the acceptance of Catholicism in early modern China and Korea is understood with the inclusive framework of religious hybridization beyond the simple and separating concept of religious conversion.