Search Results (25)

The intellectual exchanges between late-Ming Jesuits and Chinese literati have long been interpreted primarily as a process of cultural accommodation aimed at “harmonizing with Confucianism” (合儒), and scholarship has tended to focus on missionary strategies, social networks, or individual conversion histories. By contrast, the question of how resources within Confucian thought made ethical dialogue with Catholicism possible—especially why the practical-learning strand (實學派) of Wang Yangming’s School (陽明學) exhibited such pronounced receptivity to Catholic ideas among late-Ming literati—remains insufficiently theorized at the level of conceptual structure. This study, therefore, shifts the analytical focus from “historical narratives of converts” to an explanation of the mechanisms that enabled Sino-Jesuit dialogue. It argues that Augustine and Wang Yangming display a notable convergence in their conceptions of good and evil (善惡論), and that this convergence created an intellectual space for engagement between Jesuits and later Yangming scholars. The Jesuits’ deliberate promotion of doctrines concerning the punishment of evil (懲惡) further facilitated the practical-learning Yangmingists’ reception of Catholic resources regarding ultimate judgment and retributive justice, especially as they confronted the problem of inadequate means to restrain or punish wrongdoing. This article situates late-Ming Sino-Western intellectual exchange within an analytical framework of “theories of good and evil—mechanisms for punishing evil—pathways for supplementing Confucianism (補儒),” thereby offering a mechanism-based explanation, grounded in theories of good and evil, for the historical interaction between Chinese Confucian thought and the ethical systems of incoming religions. Full article

This paper takes the interaction between late-Ming Jesuits and Chinese City God (chenghuang, 城隍) worship as a case study, employing the “Great Tradition/Little Tradition” framework to examine the confrontation between “humans-becoming-gods” and “God-creating-angels”. It argues that the Confucian Great Tradition integrated popular beliefs through using the divine way to implement moral instruction (shendao shejiao, 神道設教), maintaining state–religion unity and a monistic cosmology. By contrast, Catholicism, centered on monotheism and a transcendent God, reallocated mystical power from imperial and local deities to the Christian God, thus implicitly reconstructing traditional Chinese knowledge systems under an apparent compromise. The article concludes that Catholicism in late Ming China signified not merely religious transmission but also the penetration of a transcendent God-concept and a dualistic cosmology dividing the otherworldly from the this-worldly into China’s this-worldly monistic cosmology, thereby clarifying the intellectual tensions revealed by the Jesuit encounter with Chinese cosmology. Full article

A fundamental question when comparing Western and Chinese traditions is what if any similarities exist between the key metaphysical concepts Being and Non-Being and you 有 and wu 無. We find an inspired solution in the oldest preserved translation of the Laozi, the “Liber Sinicus Táo Tě Kīm inscriptus, in Latinum idioma Versus.” This 18th c. Latin translation by a Jesuit Figurist makes a particularly fascinating argument for the equation of Being and you 有 and Non-Being and wu 無. Essential to this is recognizing Non-Being as a type of Being that more closely matches the Laozi’s term wu 無. From this starting point, the translator fuses the three cosmogonies of chapters 1, 40, and 42 to reveal a Daoism-inflected trinitarian theology where Non-Being (wu) and Being (you) become terms to express the complex relationship of the three divine Persons. This effort to connect Daoism and Catholicism both has great historical value and also may serve as a resource for articulating East Asian forms of theology. Full article

The relationship between Confucianism and Catholicism in contemporary Chinese Catholic educational settings is marked not only by significant cultural and philosophical differences, but also by profound analogies that open promising avenues for dialogue and mutual enrichment. Drawing on dialogical-interpretive methodology grounded in hermeneutic philosophy, the study explores core ontological and pedagogical concepts in both traditions. Confucianism conceives education as the ethical cultivation of virtue in alignment with cosmic and relational harmony, while Catholic pedagogy emphasizes the integral formation of the person in freedom, responsibility, and relationship with a personal God. Despite theological differences, both systems prioritize moral development, teacher exemplarity, and holistic human growth. The analysis proposes a critical pathway for creative inculturation, whereby Confucian relational ethics, contemplative practices, and communal sensibilities enrich Catholic educational practice without compromising doctrinal integrity. Such engagement contributes to the construction of a spiritually grounded, interculturally aware pedagogy responsive to pluralistic religious contexts. Full article

After the arrival of Jesuits in China during the late Ming dynasty, they adopted a strategy of aligning Catholicism with Confucianism, referring to themselves as “Western Confucians” to gain sympathy and support from the Chinese literati. However, during the early Qing dynasty, particularly during the late Kangxi era, because of the resurgence of traditional Confucian ideology and the consolidation of Manchu rule, literati attitudes toward Catholicism shifted significantly. This paper uses the early Qing scholar Dong Han (董含, 1626–?) from the Songjiang region as a case study, with his Notes in Three Hills 三冈识略 as the primary textual source, to analyze his critiques of Western learning (including Catholicism and Western science). Additionally, it examines Catholic responses to these critiques, based on the manuscript Refute the False Accusation 辩诬 collected in the BnF (Bibliothèque nationale de France). Through an analysis of Dong Han’s attitude toward Western learning and the responses it provoked, the paper aims to shed light on the changing attitudes of early Qing literati in the Jiangnan area toward Western learning, as well as the challenges faced by Catholicism in establishing their legitimacy in early modern China. It points out that the fundamental differences between Western learning and Confucianism prevented it from making an effective argument for legitimacy in China. The lack of support from the literati and the emperor led to the eventual fate of Catholicism—being prohibited. Full article

The introduction of Christian angelology during the Ming and Qing dynasties was driven by strong practical needs. As intermediaries bridging the sacred and the secular, angels were endowed with crucial functions in core sacraments such as baptism and the Mass, including the purification of sins, protection, and the connection between God and humanity. Their participation in these rituals not only enhanced the sanctity of the ceremonies but also facilitated a dialogue with traditional Chinese spirits. Missionaries deliberately avoided abstract theological discussions about angels, instead emphasizing their role in accompanying and guiding believers in daily life. The concept of “guardian angels” addressed the spiritual needs of believers, while the imagery of angels in funeral rites helped reconstruct expressions of filial piety, thereby mitigating cultural conflicts between China and the West. At the same time, the localized understanding of angels among Chinese Catholics during this period focused on ritual practices and the affirmation of their own identity. The introduction of Christian angels during the Ming and Qing dynasties, with their practical dimensions, facilitated the indigenization process of Catholicism in China and provided new perspectives and pathways for interreligious and intercultural dialogue. Full article

In the initial phase of their mission in late Ming China, Jesuits particularly emphasized the ethical and charitable facets of Catholicism, aligning them with Confucian ethics to garner acceptance and support from the scholar-official class. This strategic adaptation is evident in their introduction of works of mercy to China and their translation of “works of mercy” into the Confucian term aijin (哀矜, compassion or mercy), highlighting parallels between Catholic notion of works of mercy and the Confucian concept of ren (仁, benevolence). Chinese Catholic literati embraced this introduction, perceiving works of mercy as complementary to and enhancing Confucian charitable traditions. To implement this notion, some Catholic literati established charitable societies named renhui (仁會, humanitarian society) with distinct Catholic influences, engaging in social-assistance activities guided by the principles of works of mercy. This integration of the Catholic notion of works of mercy within Chinese moral frameworks exemplifies Jesuits’ efforts to bridge Catholicism with Confucianism in late Ming China. Full article

The Guanyin/Madonna and Child painting, housed in the British Museum, exemplifies a distinct amalgamation of Catholic and Buddhist elements. This academic study explores the religious syncretism within this artwork, set against the backdrop of Sino-Western cultural dynamics. By integrating socio-religious analysis with iconographic methods, this research highlighted the interplay between the two religious traditions and the broader trends of cultural adaptation and religious amalgamation. It was proposed that the painting, on display at the British Museum, reflects not only the European depiction of the Madonna of Humility but also the Jesuit missionary influence and the clandestine religious practices of Chinese Christians during periods of persecution. This investigation provided new perspectives on the nuances of religious syncretism and the evolution of religious imagery within the contexts of cultural exchanges and missionary initiatives, augmenting scholarly discussions on the dynamics between religious beliefs and societal frameworks. Full article

In his work The True Meaning of the Lord of Heaven, Matteo Ricci not only criticized Buddhism and Taoism but also put forward the viewpoint that “Sanhanjiao is non-orthodox teaching”. The so-called Sanhanjiao actually refers to the three teachings into one established by Lin Zhaoen, so Ricci’s criticism of the three teachings into one, to some extent, is also a criticism of Lin Zhaoen’s “Three-in-One Doctrine”. Ricci used the argument “One Teaching cannot have Three Teachings” to criticize the view of “One Dao, Three Teachings” and also used “it is not possible to forcibly equate the Three Teachings” to criticize the theory of “the Three Teachings are the same”, bringing the perspective of the uniqueness of faith in Western religious culture to China. Ricci’s criticism of the three teachings into one is based on the premise of spreading Catholicism; his argument mainly relies on the logical reasoning of the Western way of thinking, thus ignoring the inherent characteristics of Chinese indigenous culture. However, his viewpoint at least broke the mainstream ideology of “the Unity of the Three Teachings” in the late Ming Dynasty and also provided significant inspiration for the intellectuals of the late Ming Dynasty to reflect on this trend. Ricci’s dialogue with Chinese indigenous religions did not erase the differences between their respective cultures, but actually promoted the integration between Chinese and Western cultures. Therefore, the significance of The True Meaning of the Lord of Heaven lies not only in the dissemination of Catholic thought but also implies a dialogue and cultural transformation between different civilizations. Full article

For early Christian missionaries, Chinese proverbs were an invaluable resource for learning the language, understanding the culture, and carrying out religious evangelization. While existing research has predominantly focused on collections of Chinese proverbs by Protestant missionaries, Catholic missionaries’ efforts in gathering Chinese proverbs preceded those of their Protestant counterparts and hold significant linguistic, historical, and cross-cultural value. This study begins by tracing the emergence of Catholic missionaries’ interest in Chinese proverbs and then presents a comparative analysis of three representative collections compiled by Joseph de Prémare (1666–1736), Paul Perny (1818–1907), and Joseph Van Oost (1877–1939): Catholic missionaries from different orders and historical periods. It examines the compilation structures, purposes, Chinese proverbs selected, and interpretive approaches in their works, tracing the evolution of Catholic missionaries’ Chinese proverb collections. The study interprets this evolution in relation to the Catholic Church’s missionary strategies and the personal evangelization philosophies of the missionaries themselves. This research demonstrates the diverse cultural engagement practices of Catholic missionaries in China from the 18th to the early 20th century, offering new insights into the interaction between Catholicism and Chinese culture during this period. Full article

Angels and guishen 鬼神, as entities distinct from humans, hold great importance in Chinese and Judaeo-Christian cultures, respectively. Since they share similar roles in providing moral guidance, Jesuit missionaries attempted to identify angels with the guishen to facilitate the introduction of the Catholic cult of angels to China. However, as the Chinese reverence for guishen differed somewhat from the Catholic cult of angels, this identification posed significant doctrinal questions. This article uses the issue of reverence for guishen to review the missionaries’ different understandings and interpretations of Chinese guishen. By distinguishing three different attitudes and positions towards Chinese guishen, it shows that both sides, adhering to their respective cultural centers, are unable to resolve the debates on these spirits, whether interpreting the West through Chinese perspectives, as “Sinicizing Christianity” 以儒化耶, or interpreting China through Western perspectives, as “Christianizing Confucianism” 以耶化儒. Therefore, this article argues that although the controversies over the nature and reverence of guishen between China and the West are unavoidable, there is still common ground in their understanding of sacred existence. As demonstrated by the missionaries’ recognition, interpretation, and understanding of Chinese guishen at different times, it reveals the inherent tension between Chinese and Western cultures. Full article

Michele Ruggieri (1543–1607) was the first Westerner officially approved to reside in China. He promoted Chinese and Western cultural exchange, and he was especially noted for facilitating dialogue between Confucianism and Catholicism. His writings had an important impact in both China and Europe. During his sojourn preaching in China, Ruggieri not only wrote the Tianzhu shilu—the first catechism written in Chinese—but he was also the first Westerner to translate the Four Books into Western language and introduce them to Europe. Based on Ruggieri’s two translations of the Four Books—one translation into Spanish, and one into Latin—this article analyzes Ruggieri’s views of Confucius. In his translations, Ruggieri identified Confucius as a philosopher and a shengren, or saint, and he highlighted the status of Confucius in the Four Books. After analyzing Ruggieri’s treatments of Confucian concepts, this article discusses how Ruggieri’s translations imply that Confucianism had both rational and religious dimensions. After Ruggieri, other Jesuits who came to China gradually turned to emphasizing the rational aspects of Confucianism. Full article

This study explores the previously overlooked influence of Qiu Jun, a renowned mid-Ming dynasty scholar, on Jesuit missionaries and Chinese Catholic believers. Although Qiu’s impact on Confucian scholars of the mid-to-late Ming period is well established, his role in shaping formalized Chinese ritual systems and Chinese Catholicism has received little attention. A closer examination of Jesuit missionaries’ translation of Confucian classics and Chinese Catholic texts from the late Ming and early Qing periods reveals that Qiu’s works were frequently cited, particularly in relation to the abolition of divine titles, the worship of Confucius, and the establishment of the City-god system. Qiu’s responses to these issues, informed by Emperor Zhu Yuanzhang’s efforts to centralize power and establish authority in both secular and religious spheres, served as key references for mid-Ming reforms. Moreover, Jesuit fathers and Chinese Catholic adherents drew on Qiu’s perspectives in their writings to address various issues during the Chinese Rites Controversy. This research uncovers the profound impact of Qiu Jun’s ideas on the cultural exchange between China and the West in the 17th–18th centuries. Full article

The Seven Victories is one of the most influential works in Catholic literature from the late Ming and early Qing dynasties. The seven victories spiritual cultivation contained therein is the result of the localization of the practice of the Christian faith in the West. It is still a living tradition in the Christian religion and even in Western culture. Since the end of the Ming Dynasty, The Seven Victories has aroused significant repercussions in the ecclesiastical and academic worlds. Some scholars converted to Catholicism because of The Seven Victories and wrote preambles in response to it; some scholars wrote essays criticizing the ethical ideas of The Seven Victories; and some scholars were inspired by The Seven Victories to write about Confucian ideas of sin, the work of reform, and the liturgy of repentance. Together, these constitute the history of the reception of The Seven Victories in China. Through Confucian culture integration, Chinese Christian scholars have developed a localized interpretation of the seven victories spiritual cultivation, resulting in a localized Chinese spiritual cultivation of sin. Full article

As a common cultural phenomenon in China and the West, alchemy not only embodies the scientific spirit of people before modern times, but also contains certain religious beliefs, and even creates unrealistic secular imaginations. When Catholicism entered China during the Ming and Qing dynasties, the Chinese also projected this imagination of alchemy onto the missionaries. Behind this imagination actually lays the strong interest of Chinese people in the financial resources of the missionaries. On the one hand, there is the historical influence of traditional Chinese alchemy, and on the other hand, there is the curiosity caused by the lifestyle of missionaries in China. The imagination of alchemy not only reflects a historical aspect of the encounter between China and the West during the Ming and Qing dynasties, but also reflects a complex social psychology of mixed curiosity, panic, suspicion, and vigilance in pre-modern China. Full article