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Abstract Food-related encounters represented an important convivial and cross-cultural component in the Jesuit-led Catholic missions in China. By adopting a longue durée perspective from the end of the sixteenth century to the beginning of the twentieth century, this article engages with both visual and textual sources related to Sino-European culinary encounters in the context of the Jesuit missions in China. These encounters offer valuable insights into the daily activities of Jesuit missionaries and their interlocutors, including Chinese literati, converts, and non-Christian individuals. This article examines several case studies, ranging from early modern accounts of Chinese food practices to nineteenth-century Catholic texts and primers for children published in Shanghai, providing examples of the relevance of food practices. It also considers the broader significance of culinary practices for Catholic missionaries from different orders in China.

In some of the earliest Chinese works written by Catholic missionaries in the late Ming Dynasty, St. Augustine became associated with the mystery of t...

Resumen El presente ensayo tiene como objetivo explorar el papel que las mujeres y, en particular, las religiosas presentes en los confines asiáticos de los imperios hispánico y portugués desempeñaron en la configuración de una suerte de catolicismo ibérico. Se interroga acerca de las condiciones que en dichos espacios definieron sus formas de vida y sus interacciones con los contextos sociales y culturales en los que se integraron. No sólo considera la capacidad que tuvieron estas religiosas para intervenir sobre el espacio público mediante visiones, escritos y devociones que contribuyeron en último término a reforzar las identidades religiosas y los vínculos políticos entre los territorios de las monarquías portuguesa y española. Plantea asimismo cuestiones que inciden sobre lo contextos misioneros que las rodeaban y el modo en el que articularon las obligaciones de clausura y oración con la movilidad y con una clara vocación de participación en las tareas de conversión. A tal efecto, la investigación analizará la trayectoria vital la religiosa clarisa María Magdalena de la Cruz, quien, en la década de 1620, viajó desde Sevilla a Manila, participando en la conocida expedición comandada por Jerónima de la Asunción. En 1633, se trasladó a Macao con el fin de fundar un nuevo convento en este enclave sino-portugués, y aún paso un tiempo en la Cochinchina, donde en parte pudo dar curso a sus aspiraciones apostólicas. Conocida por sus visiones, dejó constancia de sus experiencias contemplativas en un extenso tratado ‘inmaculista’, titulado Floresta franciscana, que compuso bajo los auspicios de su confesor.

We analyze the writings of Br. Jacinto de Deus (1612-1681), whose output was extensive, including literature on spirituality, a mirror for princes, and the work Vergel de plantas e flores (Garden of plants and flowers), in which is narrated the history of the Franciscans in the Portuguese Asian Empire, as an effort at preserving the memory of the Observant Franciscans (Capuchin), after achieving institutional autonomy in relation to the Province of Portugal.

Abstract Dating back many years, Marian devotion is currently a ubiquitous phenomenon among Vietnamese Catholics in Vietnam. This article examines the endeavours of specific global Catholic missionary societies – the Society of Jesus (S.J.), the Dominican Order or the Order of Preachers (O.P.) and the Society of Foreign Missions of Paris (mep) – in spreading Marian devotion in pre-twentieth-century Vietnam. In doing so, the article seeks to demonstrate that the prevalence of Marian devotion primarily resulted from the enduring efforts of global Catholic missionaries during the stages of proselytization. This argument aims to challenge the prevailing notion that the primordial Vietnamese cultural identity, widely known for emphasizing female status and Mother Goddess worship, exerted its influence on the elevation of Marian devotion among Vietnamese Catholics during the course of history.

This essay is to illustrate the inter-cultural features involved in the Chinese Rites Controversy, which had a devastating impact on the Chinese missionary endeavor. The 1659 instruction by Propaganda Fide, also known as the Magna Charta of the Congregation, obliged apostolic vicars and all missionaries in eastern Asia, including China, to carry out the missionary practice of adaptation. Missionaries were prohibited from combating local customs and traditions, except when they were in obvious contradiction to faith or morals. The directives also included the invitation for the promotion of indigenous clergy. The instructions were quite innovative, just as innovative was the missionary method envisaged by Francesco Ingoli, Propaganda Fide’s first director. Sadly enough, the ground-breaking directives were not put into practice, quite paradoxically, exactly by Apostolic Vicars and missionaries sent by Propaganda Fide. Subsequent pronouncements by Propaganda Fide and by the same Pontifices contradicted early openness. Proposals coming from China for the promotion of Chinese clergy and liturgical adaptation were disapproved. At the end of the Rites Controversy, Chinese Christians were forced to discontinue the practice of the traditional rites in honour of the ancestors. The Rites Controversy was initiated in Fujian province in mid-1635. Dominican and Franciscan missionaries objected to the evangelization method introduced to China by Matteo Ricci and Giulio Aleni. Propaganda Fide and the Holy See were called in to declare whether the Christians were allowed to participate in the ancestral rituals. In contradiction with 1659’s Instruction, Rome was unable to make a coherent decision, and the controversy dragged on. Pope Clement XI was determined to disapprove the Rites hoping, at the same time, to save China Mission from destruction. Sadly, the two objectives could not be achieved together. In 1742, Benedict XIV condemned the Rites in the most solemn fashion, putting to a definitive end China Mission as envisaged by Matteo Ricci.

The Franciscan presence in China is one of the first expressions of the Chinese encounter with Christianity. Despite the significant number of preserv...

Gregorio López was a Chinese Christian who, after becoming a Dominican friar and priest, was appointed bishop and apostolic vicar of Nanjing. Previous biographies did not touch on the difficulties of admitting a Chinese Christian as a friar, and explanations of his late and problematic consecration remain insufficient. The documentary sources presented in this article contribute to a better understanding of these issues. Obstacles in his consecration are explained in the context of institutional and national conflicts. It is shown how Gregorio was proposed as bishop by French vicars seeking more effective control of the mission in China. A Dominican friar was supposed to become his theological adviser to settle the Chinese Rites Controversy. However, this plan failed. New documents reveal in detail how the Chinese bishop was engaged by Jesuits and Augustinians to support their position against the French vicars and to defend their opinions on Chinese rites.

The article presents the Roman Archives of the Society of Jesus. After the parts devoted to recollecting its history, discussing its structure and resources, a great deal of information was given on the realities of the institution’s daily work in recent years. Elements of statistics and bibliographic indications referring to the literature on the subject are accompanied by general considerations relating to the archives.

The French Religious Protectorate enabled France to act as the guardian of Catholics in China. After the 1858 Treaty of Tientsin, it protected Catholic missions and missionaries and was accepted as a diplomatic arrangement by the main international actors. While not being a signatory to the Protectorate, the Catholic Church complied with its terms and accepted French diplomatic representation in matters of Chinese affairs. The agreement involved all missionaries from different countries in China, including those of Italian origin. Inevitably, over time, the Protectorate became a controversial question because it exposed the Church’s pastoral mission to interferences from foreign powers. In November 1928, Italy signed the Treaty of Amity and Commerce with China, enhancing political relations under Chiang Kai-shek’s leadership. It was the beginning of a new age of cooperation and reciprocities based on strong political affinities. A few months later, on 11 February 1929, Italy and the Holy See signed the Lateran Pacts, reestablishing diplomatic relations after Rome’s annexation to the Kingdom in 1870. Benito Mussolini saw the importance of aligning with the Church to gain the support of Catholics and strengthen his leadership. These agreements bolstered cooperation between the regime and the Church in domestic and international affairs. In China, the cooperation allowed the Church to gradually shift away from French diplomatic interference and finally attempt to connect, free of constraints, with the Chinese Nationalist government.