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The Diocese of Macao was established on 23 January 1576, becoming the Holy See’s first base of operation in the Far East.

For three centuries, the former Portuguese colony of Macau served as the gateway into mainland China and the locale for the development of an Asian Catholic culture that encompassed distinctive musical practices and styles. Macau and Catholic Music Across the Sino-Western Divide draws extensively upon historical documents in Chinese and Portuguese for a polylingual approach to Catholic sacred music. Jen-yen Chen follows this music from the sixteenth century through the twentieth by reading literary accounts of sound, primary source documents, and musical notation to examine the impacts of linguistic, political, and cultural divides and the ways sounds have traveled across these divides. Chen covers Chinese responses to Western sounds in Macau and southern China, illuminating the strategies for the use of sounds and musicking adopted by Jesuit missionaries; and the complexities of identity formation negotiated by Macau Catholics who confront exceptionalist historical discourses of Chinese or Portuguese “greatness.” Drawing from sound studies and musicological methods, Chen argues that Chinese descriptions of Catholic sounds in Macau, including the ringing of church bells, the playing of the organ, and choral singing, illuminate spatial, sonic, and ideological mobilities that reconfigure Chinese and European identities. Macau and Catholic Music Across the Sino-Western Divide also extends to contemporary times to explore how present day members of Macau’s Catholic community position themselves in relation to the historical narratives often told about their city, cultivating a rich individuality of identity that refuses conformity to fixed notions of Asianness or Westernness.

This article treats the familiar triad “Gold, God, and Glory” as a heuristic to track how commercial, missionary, and reputational aims were configure...

Travelling from Italy to Macao as a missionary in the 1960s, the cleric devoted his life to the lives of lepers – now known as Hansenian patients.

The study of Catholic churches in Macau is of significant importance for both architectural heritage conservation and the transmission of cultural values. As religious structures, these churches serve as tangible representations of religious ideology and spiritual essence, thereby embodying the core principles of cultural expression. This paper aims to critically examine the Catholic churches of Macau, exploring their intrinsic values through an architectural research framework that emphasizes three key morphological elements: spatial characteristics, stylistic features, and structural composition. By contextualizing the historical background and architectural attributes, this study sheds light on the multifaceted significance of Catholic church construction in modern Macau, while offering a comprehensive analysis of the intersection, fusion, and coexistence of Eastern and Western cultural influences in this unique locale. Through this investigation, the paper uncovers a range of compelling cultural phenomena, providing insights that may serve as valuable reference points for future practices in architectural heritage conservation in Macau.

The Jesuit Diego de Pantoja can be considered a two-way bridge between China and the West. The Chinese, Portuguese and Spanish languages in which he wrote the texts preserved today bear witness to this. A Jesuit in the first stage of evangelization in China, together with Mateo Ricci, SJ, his letters—the subject of our study—bear witness to his interest in realistically presenting the daily and cultural life of China in the West as opposed to the stereotypes that circulated at the time. In turn, he became an ambassador of European culture and science to the Wanli Emperor and his mandarins in the Forbidden City in Beijing.  His missionary and scientific work in the Central Empire has made him in the 21st century a point of reference for the relations of the Papacy and the West with China.

ABSTRACT: This article examines the acclamation of King João IV at Macau in 1642, with special attention to an account of the pageantry that followed the arrival of the news from Portugal. The discussion has three parts. One considers the colony’s social and religious climate in the years leading up to the event. The next looks into the dramatic change of mood that followed in its wake. The third part investigates the well-known source describing the ceremonies. The contrast between a colony rent by division and one united by common purpose is so striking that it raises important questions about the historical source that describes the acclamation. KEYWORDS: Macau, King João IV of Portugal, Jesuits, processions, political ritual RESUMO: Este artigo analisa a aclamação de D. João IV em Macau em 1642, dando especial atenção ao relato das cerimónias que se seguiram à recepção da notícia vinda de Portugal. O  texto divide-se em três partes: a primeira considera o clima social e religioso do território de Macau nos anos que antecederam o evento em estudo; a segunda analisa a dramática mudança de ambiente político que se seguiu; a terceira debruça-se sobre a análise de uma das fontes mais conhecidas que relatam as cerimónias. O contraste entre a perspectiva de uma colónia dilacerada por divisões internas e uma outra aparentemente unida por um propósito comum é tão impressionante que levanta questões importantes sobre a fonte histórica que descreve a aclamação. PALAVRAS-CHAVE: Macau, D. João IV de Portugal, Jesuítas, Procissões, Ritual Político

This is a biography of Cardinal John Tong of Hong Kong, which charts his experiences through the Second World War, his time as a seminarian in Macau, and his studies in Rome during the Second Vatican Council (1962-65), which represented a pivotal moment in modern Catholic Church history

In this documentary, Pope Francis describes the Jesuit, Diego de Pantoja as "the ambassador of Chinese culture to the West." This work examines the influences in social and religious contexts that led Pantoja to embark on his path to the East. Pantoja’s missionary, scientific, and literary work was carried out mainly in Beijing with Matteo Ricci, and mandarins in the Chinese Emperor’s Court in the late Ming Dynasty

This dissertation analyses the role of bishops of eight dioceses created in Asia (Goa, Malacca, Macao and Funai and Manila, Cebu, Neuva Cáceres and Nueva Segovia) for the consolidation of the Royal Power of the Iberian crowns between 1558 and 1668. To deal with this issue, this thesis looks at the creation of bishoprics as part of the territorialisation strategies of the Iberian monarchies. It understands the episcopal appointments in the context of the so-called “economia de mercês” (i.e. a system based on the principle that kings used royal appointment to promote loyalty between them and their subjects). And it analysis the transfer of legal frameworks and ecclesiastical institutions, particularly the cathedrals and the parishes, from Europe to Asia. The chronological period includes two important milestones that had a major impact on the dimensions just mentioned. The first is related to the Iberian Union, when the Iberian crowns became subject to the same monarchs. The second is related to the foundation of Propaganda Fide in 1622, which corresponds to the affirmation of Rome's direct intervention in missionary areas, which was visible from very early on in the Estado da Índia. Using mostly documents from Portuguese, Spanish and Vatican archives, while taking advantage of the comparative perspective methods, I’ll argue that despite various limits, the episcopate was a central pillar in the consolidation of power of the Iberian monarchies, which were particularly dependent on the bishops in these regions, given the absence of many other structures that guaranteed the preservation of royal authority. It is in the tension between the project of consolidating authority and political dominance and the resistance and limits it faced that this thesis is developed.

RESUMO: A celebração de rituais públicos era um momento privilegiado de representação das hierarquias sociais de cada território. Um dos maiores desafios que a historiografia tem enfrentado resulta da dificuldade em avaliar a forma como as populações locais entendiam a celebração ritual a partir dos seus próprios quadros culturais, especialmente quando se trata de grupos extraeuropeus e não convertidos. Partindo deste problema, este texto pretende analisar o modo como as autoridades chinesas olhavampara alguns dos rituais públicos, especialmente os de natureza religiosa, que tiveram lugar em Macau, tendo por base a obra Aomen ji lüe, da autoria de Yin Guangren e Zhang Rulin, preparada entre 1751 e 1757.1 PALAVRAS-CHAVE: China; Macau; Ásia; Rituais religiosos; Mandarins. ABSTRACT: The celebration of public rituals was a privileged moment of social hierarchy representation in each territory. One of the biggest challenges historiography faces is the result of the difficulty in evaluating how local populations understood the ritual celebration taking their own cultural framing as a starting point, especially when referring to non-converted and non-European groups. Given this problem, this article analyses the way in which Chinese authorities regarded some of the public rituals, especially the religious ones, which occurred in Macau, using Yin Guangren e Zhang Rulin’s Aomen ji lüe (1751-1757) as a reference. KEYWORDS: China; Macau; Asia; Religious rituals; Mandarins.

As an essential member of the tangible cultural heritage, historic architectural heritage contains unique historical and social values. This paper describes the current state of conservation of historic buildings and the ways of conservation, revitalization and renewal by the Macao authorities, and draws on the Cathedral of the Merciful Jesus in Goa, India, and Coventry Cathedral in England, to provide suggestions for the conservation and restoration of the site of St. Paul’s College in Macao. St. Paul’s College is divided into three main parts: St. Paul’s Church, the Seminary, and the Fortress, for conservation, revitalization, and renewal. The current conservation and renewal measures of the site are still inadequate. By analyzing the conservation strategies and the current situation, St. Paul’s College needs the cooperation of the government and the public to value and improve the reuse value of the site and increase its visibility. At the same time, the use of rich restoration and renewal methods, combined with the current situation of society in the restoration and renewal of the site, can present valuable ideas.

Dans le fief de Shimabara, l’évangélisation connaît le succès à la suite de la conversion de son seigneur (daimyo), Arima Harunobu (1561?-1612), en 1580. Cependant, entre 1612 et 1615, les premières arrestations et exécutions de catholiques ordonnées par le successeur de Harunobu, Arima Naozumi (1586-1641), et les autorités de Nagasaki ébranlent les chrétiens. Après dix années de (relatif ) répit, Matsukura Shigemasa (1574-1630), le seigneur du fief depuis 1616, orchestre une nouvelle vague de répression visant à saper l’organisation religieuse des villages en coupant leurs liens avec le clergé et en soumettant les figures laïques locales. Entre 1625 et 1630, plus de soixante-dix fidèles perdent la vie, et pratiquement la totalité de la population est contrainte de renier formellement le christianisme. Cette période de cinq années est très bien documentée grâce aux sources missionnaires et à des chroniques japonaises régionales. Or, les recherches précédentes ont généralement négligé ces documents ou les ont étudiés séparément. Cet article montre que leur examen comparatif rend possible l’étude, à micro-échelle, de la logique répressive, de l’équilibre des forces dans les villages, de l’ambivalence des chrétiens face à la clandestinité et de l’apostolat des derniers missionnaires. En d’autres termes, ces témoignages nous permettent de réévaluer selon différents points de vue l’expérience de ces communautés durant la période d’interdiction, quelques années avant la révolte de Shimabara-Amakusa (1637-1638).

Over the last two decades, the historiography that focused on the solutions for representation of the inquisitorial tribunals in their diverse peripheries paid special attention to the role played by the commissioners of the Holy Office. The commissioners nominated to operate in non-peninsular settings (particularly Brazil and the Estado da Índia) were the object of particular analysis. In these cases, historiography highlighted a wide array of faculties and capacities when compared to their homologues in the kingdom of Portugal, specially the ones operating in the district of the Inquisition of Goa. Here, commissioners even benefited from faculties to absolve some offences in foro conscientiæ and sometimes even judicially. This proposal undertakes to reflect what might have motivated such departure from the profile of the Portuguese commissioner; whether it was, according to some texts, the dimension of the Goa Inquisition’s district; whether, according to other sources, the qualities of the newly-converted population that was subjected to the jurisdiction of this tribunal. Finally, we will seek to determine the consequences of the attribution of a specific judicial space to the episcopate in dioceses with more dynamic missions for the diversity of the models of inquisitorial vigilance in the Estado da Índia.

Chinese Books held by ARSI, guides for consultation and a list of the volume available for free download

In the 16th century, the first Spanish and Portuguese Dominican missionaries arrived in Southeast Asia, included Vietnam, but only after the first decades of the seventeenth century, Christianity began to take hold and lived through different episodes of the Proclamation of the Christian faith: first it was tolerated and then abandoned by the dynasties, supported by the colonialists, declined in the north by the communists, it expanded in the south under the Republic of Vietnam and stabilized until now after the reunification of the country followed by a long breakage due to political change. Along with this story, sacred architecture was interpreted in various ways to define identities in religious life and faith. However, the most difficult period of religious architecture is not only in the political conflict of the past, but also until now, the time of the economic boom. The change of values as well as the aesthetic system make sacred art and architecture remain a giant wheel stuck in mud.