Search Results (46)

This paper examines the translation theories and practices of Xu Zongze 徐宗澤 (1886–1947), a key figure in the Jesuit community of the Zi-ka-wei compound 徐家匯. Descending from the prominent Catholic Xu family and serving as chief editor of the Revue Catholique 聖教雜誌, Xu was uniquely positioned to engage in religious and cultural dialogues. By situating Xu within modern China’s translation history, this paper highlights his significant contributions to translation scholarship, especially in merging Western religious thought with Chinese traditions. Xu utilized the “Discussion” column of the Revue for his “Treatise on Translation” 譯書論, celebrating Jesuit translation accomplishments and examining historical policies. His works advocate for using the Jesuit legacy in contemporary translation debates to enhance cultural understanding. Xu’s efforts, including the Synopsis of Jesuit Translations during the Ming and Qing Dynasties 明清間耶穌會士譯著提要 and the “New Terms” series, resist linguistic dominance while facilitating intercultural understanding. Through his translation experience and Jesuit cultural initiatives, Xu Zongze advocated for the establishment of a Catholic translation institute aimed at developing talent and enhancing communication with Catholic publishers. By centering on Xu, this study reexamines the role of Zi-ka-wei within the context of modern Chinese translation history, evaluating how its engagement with Western knowledge effectively addressed the intellectual demands of the era, which called for contemporary interpretations. Full article

This article examines Catholic celibacy from the late Ming to early Qing dynasty, revealing how Jesuit missionaries and Chinese Catholics interpreted and advocated for chastity. It highlights how missionaries such as Matteo Ricci and Giulio Aleni connected chastity with the ethical knowledge of self-cultivation and the doctrine of salvation, while adapting it to Chinese culture through Confucian concepts like subduing one’s self. The article also explores the conflicts and integrations of chastity ideals among different intellectual traditions, such as the critiques by Buddhist monk Yunqi Zhuhong and Confucian scholar Xu Dashou, as well as how supporters like Yang Tingyun and Zhu Zongyuan reconciled Christian chastity with Confucian ideals of self-restraint and virtuous conduct. 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

The 1958 autonomous episcopal elections and consecrations in China represent a significant episode in the history of the Chinese Catholic Church. One of the central issues at stake was the violation of canonical norms regarding episcopal consecrations; therefore, the Code of Canon Law became a subject of internal debate within the Chinese Catholic Church. This study examines how Chinese Catholic discourse on Canon Law evolved between November 1957 and December 1958, during the early implementation of the policy of self-election (自选) and self-consecration (自圣) of bishops promoted by the Chinese Government. Drawing on Chinese-language sources—most notably articles from Guangyang 广扬, the journal of the Catholic Patriotic Association of Tianjin, and the proceedings of local assemblies held in some dioceses such as Rehe—this study documents how prevailing attitudes toward the Code of Canon Law shifted over the course of these months, from a moderately conciliatory stance to a more radical one. Already dominant in study sessions and political-ideological campaigns of mid-1958, these radical positions appear to have become preponderant toward the end of the year, especially in the wake of Pope Pius XII’s 1958 encyclical Ad Apostolorum Principis, which condemned the autonomous election and consecration of bishops without papal mandate. Full article

This essay provides a fine-grained analysis of selected passages of Giulio Aleni (艾儒略 1582–1649)’s translation of Catholic liturgy into classical Chinese in late imperial China. It focuses on the hitherto underexplored relationships between Aleni’s resort to medieval Aristotelianism and Thomism, as well as his translation-based introduction of Catholic Eucharistic theology into China. The case studies here revolve around Aleni’s Chinese translation of Aristotelian-Thomistic hylomorphism, with a focus on his interpretation of “anima” (i.e., the soul, which corresponds largely to linghun 靈魂 in Chinese), which is a multifaceted Western concept that pertains simultaneously to Aristotelian-Thomistic philosophy and Eucharistic theology. It is argued that in his overarching project of introducing Western learnings (i.e., 西學) to sixteenth- and seventeenth-century China, Aleni’s attention is centered primarily on the body-soul and form-matter relationship. This is, as understood here, motivated to a great extent by his scholarly awareness that properly informing Chinese Catholics of the Aristotelian-Thomistic underpinning of Western metaphysics enacts an indispensable role in introducing Catholic liturgy into China, notably the mystery of the Eucharist and Transubstantiation that would not have been effectively introduced to China without having the Western philosophical underpinnings already made available to Chinese intellectuals. Aleni’s use of medieval European cultural legacy thus requires more in-depth analysis vis-à-vis his translational poetics in China. Accordingly, the intellectual and liturgical knowledge in Aleni’s Chinese œuvres shall be investigated associatively, and the medievalism embodied by Aleni offers a valid entry point and productive critical prism. Full article

Through a critical analysis of one section of a 17th century Chinese manuscript, this article examines the formation of pragmatic identity of non-elite Roman Catholic Chinese converts, who simultaneously identified themselves as Confucians and Catholics within the culture of “Three Teachings synthesized into one system” (sanjiao heyi 三教合一) in traditional Chinese society. This investigation explores how these converts formed their pragmatic identity during their adaptation of Catholic beliefs and practices into a complex and dynamic context of interreligious interactions. The texts under examination are two essays in the Bian chizhai (辨持齋, Debating on Fasting) section in the Bingyin huike (丙寅會課, Teaching Sessions in 1686), composed in a Chinese Catholic seminarian community established and administered by Jesuit missionaries in Nanjing (南京). This interdisciplinary study not only provides a critical examination of the manuscript, which has not yet been extensively researched, but also offers a novel understanding of non-elite converts’ identity formation through the lens of pragmatic identity theory, drawing inspiration from American Pragmatism. It contributes to our contemporary understanding of non-elite Chinese Christian converts’ quest for identity amidst intercultural interactions between mainstream and marginal religions in 17th century Qing China. 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

The Franciscan presence in China is one of the first expressions of the Chinese encounter with Christianity. Despite the significant number of preserved documents and archives, research on the Franciscans in China is still limited. Furthermore, previous studies have predominantly focused on the texts and activities of foreign missionaries, often neglecting the role of their Chinese collaborators and converts. The purpose of this paper is to examine the interactions between Franciscans and Chinese people from a diachronic perspective, starting from the first phases of the Franciscan presence in China during the Yuan dynasty and tracing its development through the centuries up to the 20th century. Analyzing the transformation of these interactions, this paper will outline the long and gradual evolution of Franciscan foreign missions into expressions of a local church, detecting unexplored issues such as the establishment of institutes for the local clergy or the shift in the assignment of significant tasks in the Order to Chinese members. The preliminary findings of this research underscore the necessity for further studies to fully address these complex dynamics. Full article

There are two main options for translating λόγος Logos in Chinese versions of John 1:1. One is to use 道Tào, which in this context means Wisdom and Creative Principle; the other is to use 言 Yán, which in this context means Holy Word. Our goal is to (1) give a historical overview of the first uses of 道Tao in the Protestant Bible and 言 Yan in the Catholic Bible and (2) discuss what has been lost, modified, or acquired by using Tao, both for Christianity and Taoism. 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

At the turn of the 20th century, Christian and Catholic churches in Western nations established numerous mission hospitals in non-European regions. In China, mission hospitals represent a significant category of modern architectural heritage, symbolising advancements in healthcare and medical education while also serving as historical artifacts of early cultural interactions between China and the West. With ongoing developments in medical technology, these mission hospital structures no longer meet contemporary healthcare demands; many have been repurposed or temporarily abandoned. Preserving and effectively repurposing mission hospital heritage has thus emerged as a critical issue. In the present study, the Shantung Christian University Union Medical College was examined as a case study in addressing this challenge. The site retains the original Outpatient Building, Inpatient Building, Medical Teaching Building, and other architectural heritage and has preserved the original mixed Chinese and Western architectural styles. A combination of historical research, field investigation, and historic layering was adopted in the present study, drawing primarily on data from historical maps, satellite images from different periods, aerial photography from drones, architectural drawings, and other relevant historical data. Through case studies, methods for characterising and identifying the landscape and architectural heritage of mission hospitals were explored. Principles for the preservation and regeneration of the heritage of church hospitals were also proposed, with a view to providing a reference for the study and preservation of this type of heritage. 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