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Correspondence regarding the visit of the battleship Macau to the Portuguese mission in Shiu Hing and possible need of evacuation.

This official correspondence, dated 21 October 1926, originates from the Secretariat of State of His Holiness at the Vatican and is addressed to His Excellency Augusto de Castro, Minister of Portugal to the Holy See. The document, classified under reference number 57145 and marked for citation in reply, serves as a formal invitation to a significant ecclesiastical event. It announces that on Thursday, 28 October 1926, at 8 a.m., Pope Pius XI will confer episcopal consecration upon six Chinese bishops in the Vatican Basilica. The undersigned, Cardinal Pietro Gasparri, Cardinal Secretary of State, extends the invitation to the Portuguese Minister and the entire staff of his Legation, noting that members of the Most Eminent Diplomatic Corps will be granted access through the Porta di Santa Marta. This primary source reflects the diplomatic protocols of the Holy See during the early 20th century and highlights the internationalisation of the Catholic Church’s hierarchy, particularly in relation to China. As a formal state communication within Vatican diplomatic channels, the document provides evidence of Sino-Vatican ecclesiastical relations and the integration of non-European clergy into the episcopate during the interwar period. It is a valuable resource for researchers examining religious diplomacy, colonial-era ecclesiastical policy, and the globalisation of Catholicism in the 1920s.

This 1926 diplomatic memorandum, issued by the Portuguese Ministry of Foreign Affairs’ General Directorate of Political and Diplomatic Affairs, addresses ecclesiastical jurisdictional disputes between the Portuguese Crown and the Holy See concerning dioceses under the Padroado system in British India and Asia. Dated 5 May 1926 and addressed to the Portuguese Minister Plenipotentiary to the Holy See, the document analyses a proposed agreement on the reorganisation of Portuguese ecclesiastical jurisdictions, specifically Goa, Daman, Cochin, Mylapore, and potentially Macau. It outlines Portugal’s position on four key issues: approval of boundary modifications only with governmental consent; extension of the state’s response period to three months in episcopal appointments; clarification that the semi-Padroado arrangements over Indian dioceses such as Bombay, Trichinopoly, Quilon, and Mangalore should remain subject to Portuguese input; and strong objections to the proposed transfer of spiritual jurisdiction over enclaved Padroado Christian communities to local bishops under Propaganda Fide. The author, Vasco Inge (or Vase Boye), argues that such transfers—particularly affecting Daman and Mylapore, which would lose up to half or one-third of their Christian populations—would cause severe institutional harm. Instead, he proposes a system of territorial compensation based on reciprocal exchanges of equivalent Christian populations, citing precedent from the 1923 establishment of Tuticorin. The document underscores Portugal’s determination to preserve its historic patronage rights while advocating for negotiated, equitable solutions to complex transcolonial ecclesiastical governance challenges.

This 1926 diplomatic correspondence, consisting of two nearly identical dispatches dated 4 and 6 September and originating in Rome, reports on the impending consecration of two indigenous Chinese bishops by the Pope. Classified under Series A, No. 71, and addressed to the Minister of Foreign Affairs, the documents highlight the significance of the papal decision to personally conduct the consecration, underscoring its alignment with the Pope’s established policy of promoting and strengthening indigenous ecclesiastical leadership in Eastern territories. The repeated emphasis on the indigenous status of the bishops reflects a strategic shift within the Catholic Church towards localising clerical authority in mission regions during the early 20th century. Sent by an official identified only as J., the communications serve as formal notifications of a notable development in Sino-Vatican ecclesiastical relations and illustrate the intersection of religious authority and diplomatic protocol within the context of colonial-era missionary expansion. These documents provide primary evidence of institutional efforts to indigenise Christian leadership in China and offer insight into the Vatican’s engagement with non-European clergy during the interwar period. They are valuable for researchers examining religious diplomacy, colonialism, and the globalisation of Catholicism in the modern era.

This 1924 ecclesiastical letter, authored by the Bishop of Macau and addressed to the Portuguese Minister to the Vatican, constitutes a formal response to the Decree of 30 October 1923 issued by the Sacred Congregation for Extraordinary Ecclesiastical Affairs, which extended the authority of the Apostolic Delegate in China to the Diocese of Macau. The document outlines the historical jurisdictional isolation of the Diocese of Macau under the Portuguese Padroado system, detailing its dependence on the Metropolitan See of Goa and the Apostolic Nunciature in Lisbon for communications with the Holy See. The bishop argues that this arrangement resulted in practical disadvantages, including exclusion from episcopal conferences, denial of voting rights, and inability to access mission subsidies from the Society for the Propagation of the Faith, despite hierarchical parity with Apostolic Vicars in China. He recounts personal experiences from his tenure as Vicar Capitular in 1918 and his non-participation in preparatory meetings for the First Chinese National Council due to jurisdictional ambiguities. The letter asserts that the 1923 Decree, while ending a long-standing privilege, effectively integrates the Diocese of Macau into the broader Chinese ecclesiastical structure, granting equal faculties, inclusion in decision-making processes, and improved access to resources. The author concludes that the measure resolves longstanding administrative and pastoral impediments, affirming its benefits for the mission in China. This primary source is critical for understanding ecclesiastical politics, colonial religious patronage, and Sino-Vatican relations in early 20th-century East Asia.

This 1923 diplomatic dispatch, dated 27 January and sent from Rome by J. P. to the Portuguese Minister of Foreign Affairs, constitutes a confidential report on ecclesiastical and political tensions surrounding Portugal’s Padroado rights in India. The document records discussions held with Monsignor Borgongini and the Cardinal Secretary of State regarding sustained campaigns against the Portuguese patronage system in Indian territories, particularly Goa, Daman, and Cochin. Drawing on information provided by Portuguese prelates, including the Archbishop of Goa and the Bishops of Daman and Cochin, the author characterises the opposition as tendentious and malevolent, driven by both indigenous and British actors—ecclesiastical and lay—and supported by formal complaints submitted to the Vatican, often through the British minister. The correspondence highlights the volume of anti-Padroado petitions and press coverage forwarded to the Holy See, calling for abolition or radical reform. A key allegation addressed is Portugal’s alleged failure to meet financial obligations to mission personnel, which the author acknowledges has occurred due to administrative delays, leading to public embarrassment. Despite these challenges, the author affirms that the Holy See reaffirmed Portugal’s rights, with both the Cardinal Secretary and Monsignor Borgongini explicitly stating no intention to alter the status quo—a position aligned with Pope Benedict XV’s earlier assurances. The dispatch concludes with an assessment that while the campaign will likely persist, vigilant defence of the Padroado may render it ineffective.

This 1922 telegraphic document, originating from Lisbon and transmitted to the Portuguese Legation in Rome, concerns the remittance of a cheque for the payment of a Papal Bull designated for the Bishop of Macau. The message, sent under urgent protocol via circuit No. 137 and received on 15 June 1922 at an unspecified hour, confirms that the payment was processed through the Preslè office at the Holy See. Endorsed by the Minister of the Colonies, the communication reflects administrative procedures between the Portuguese colonial authorities and ecclesiastical institutions under the jurisdiction of the Vatican. The document bears marginal annotations in blue and black ink indicating archival tracking numbers, dates of internal handling (including 9 July and a possibly revised 26 December), and reference codes. It is printed on official Italian telegraph form Mod. 30 Telegr. 1910, issued by the Stabilimento Poligrafico per l'Amministrazione della Guerra in Rome, and features the coat of arms of the House of Savoy alongside a post office stamp from Ufficio Telegrafico ROMA with an illegible date. With no signatures visible on the transmitted strip, the record serves as a procedural trace of financial and diplomatic coordination concerning the Portuguese colonial presence in Macau during the early twentieth century. This primary source offers insight into church-state relations, colonial administration, and international communication mechanisms within the context of Portuguese ecclesiastical finance under the Holy See’s jurisdiction.

This 1921 diplomatic correspondence, comprising three confidential documents dated between April and July, originates from the Portuguese Ministry of Foreign Affairs and its diplomatic mission to the Holy See. The primary document, a dispatch from Lisbon’s General Directorate of Political and Diplomatic Affairs (2nd Division) dated 5 July 1921, addresses the Portuguese Minister to the Holy See regarding delays in the payment of fees associated with the canonical appointment process for the Bishop of Macau. It references earlier communications—dispatch No. 61 of 3 May and telegram No. 46 of 27 April—submitted by the Minister in Rome, who reiterated the urgency of resolving financial obligations for papal bulls linked to the Padroado do Oriente, a historical patronage system governing ecclesiastical appointments in former Portuguese territories. Two nearly identical translations of a 9 July 1921 communication from J. V. Martins, acting on behalf of the Legation in Rome, confirm receipt of documentation from the Foreign Ministry (dispatch No. 15, 30 June) concerning the same matter and stress the pressing need for resolution. Key figures include João Carlos de Almeida Barreto in Lisbon and J. V. Martins in Rome. The documents highlight bureaucratic coordination between Portugal’s Foreign and Colonial Ministries and reflect the ongoing diplomatic and ecclesiastical significance of Macau within the context of church-state relations under the Padroado framework during the early 20th century.

Official correspondence between the Portuguese Ministry of Foreign Affairs and the Portuguese Minister to the Holy See, dated 11 February 1921, concerning the establishment of the Apostolic Vicariate of Western Kwangtung and Hainan by papal decree (*Littera Apostolica*) of 1 August 1920. The document examines potential implications for the territorial jurisdiction of the Diocese of Macau, a Portuguese ecclesiastical see in China, following the reorganisation of Catholic missionary territories in southern China under the authority of the Holy See. Referencing a dispatch from Rome dated 5 January 1921, the letter outlines the newly defined boundaries of the vicariate—detached from the former Vicariate of Canton—and notes its assignment to the Paris Foreign Missions Society. Of particular concern is whether this reorganisation diminishes the Diocese of Macau’s jurisdiction without prior consultation, which the Portuguese government views as potentially detrimental to its interests. The communication includes a request for verification of any boundary changes affecting Macau and seeks guidance on diplomatic responses should such alterations be confirmed. Accompanying telegraphic records from 1950, related to administrative protocols of the Italian telegraph service, appear as archival annotations but are not part of the original 1921 diplomatic exchange. This document provides insight into early 20th-century church-state relations, colonial ecclesiastical policy, and Portuguese diplomatic oversight of its overseas dioceses within the context of Vatican-led reorganisations in East Asia.

This transcription comprises two historical documents from the late 19th century, originating from T’an-wen under the jurisdiction of Chiung-shan magistrate, dated 16th day of the second lunar month, 1890 (Gregorian: March 18, 1890). Document I is a list of nineteen individuals implicated in an uprising against the Catholic Mission, including Chang-Jui-Ching, Chang-Chung-Piao, and others from villages such as Hao-chün-iuen, Chia-hu, and Lo-wan. Document II is a letter from Ma-Fu-Iao, Superior of the Catholic Mission, addressed to Magistrate Wang-Tsi-Chang, detailing a dispute over rice measurement standards in T’an-wen’s market. The Mission had funded the creation of standardized measures and collected a rental fee of two sapecas per use, managed by Catholic Chan-Siung-Shang. In the preceding year, local elder Chang-Jui-Ching sought to seize control of the revenue, claiming it should fund a school; the Mission granted him one year’s rent to avoid conflict. In the current year, the Mission ordered Siung-Shang to reclaim the measures, but Chang-Jui-Ching refused, conspired with accomplices including Iang-Hung-Chiue and Iang-Hung-Ie, and falsely accused Siung-Shang of instigating violence against them. The magistrate ordered local officials to interrogate the parties, but they encountered Siung-Shang on the street. These documents provide insight into colonial-era local governance, religious mission dynamics, economic regulation, and communal conflict in Fujian, China, during the late Qing period.

This is a collection of official diplomatic and ecclesiastical correspondence dated between 26 March and 11 April 1908, originating from the Portuguese Consulate General in Canton, the Episcopal Administration of Macau, and mission authorities on Hainan Island. The documents concern a series of violent anti-Christian disturbances in Tang-von (T'an-wen), Hainan, beginning on 18 March 1908, during the final year of the Guangxu era. Led by local scholars Zhang Ruijing and Zhang Ruijiu with the complicity of the District Magistrate, villagers from eight surrounding settlements attacked the Portuguese Catholic Mission, looted Christian homes, destroyed sacred objects, and imprisoned seven Christians—some severely injured—under brutal conditions. Father Francisco de Paula Situ, the missionary, was besieged for three days without food or water. The unrest stemmed from a dispute over market measurement standards previously regulated by the Mission. The Superior of the Hainan Mission, Father Manuel Maria Marques, reported extensive damage to the chapel, residences, and religious property, and demanded compensation of at least $300,000 réis. Due to the absence of a Portuguese consular agent on Hainan, information was relayed via Macau’s Bishopric under José da Costa Nunes, prompting Consul João Damaso da Costa de Moraes to request intervention from the Portuguese Minister in Peking and coordinate with French consular authorities, who held protective jurisdiction over Catholic missions in China. The Viceroy of the Two Kuang Provinces issued telegraphic orders to suppress the disturbance, and by late March, order was restored through military intervention. A joint inspection on 29 March confirmed widespread destruction. The documents reflect colonial-era diplomatic protocols, ecclesiastical authority structures, and Sino-foreign tensions in late Qing China, offering critical insights into missionary protection, cross-border governance, and local resistance dynamics.

This 1907–1909 diplomatic and ecclesiastical correspondence, originating from the French Ministry of Foreign Affairs and Ministry of the Colonies, documents the protracted negotiation and eventual transfer of religious jurisdiction over Hainan Island from Portuguese to French Catholic missions. Rooted in the 1857 and 1886 Concordats between the Holy See and Portugal, the dispute centres on the retrocession of Hainan—formally under the Bishop of Macao’s jurisdiction—to the French Apostolic Vicariate of Guangdong, led by Bishop Jean M. Mercier (Mérel). Despite a 1903 decree by the Congregation for the Propagation of the Faith and a clarifying pontifical decree of 16 March 1904 confirming the exchange of Hainan for the Chaoqingfu (Zhaoqing) district—excluding three contested sub-prefectures—the implementation was delayed due to disputes over property valuation and compensation. The Bishop of Macao, d’Azevedo, acknowledged a 41,073 piastre deficit in favour of the French mission, but refused indemnity payments, prompting resistance from Mercier. The file reveals inter-imperial tensions between France and Portugal, with both states leveraging ecclesiastical authority to advance colonial influence in southern China. By October 1908, French missionaries formally assumed control of Hainan, though concerns persisted regarding inadequate financial support, competition from American and German Protestant missions, and the strategic implications for French political influence. The documents provide critical insight into the intersection of religious diplomacy, colonial ambition, and Sino-Vatican relations in late Qing China.

This 1907 ecclesiastical and diplomatic correspondence, originating from the Portuguese Ministry of Foreign Affairs, the Diocese of Macau, and colonial administrative offices, documents the protracted negotiations between the Bishop of Macau and the Apostolic Prefect of Canton concerning the exchange of ecclesiastical jurisdictions over Hainan Island and the Shaoqing (or Shew-ing) district. The dispute arose from the implementation of a 1903 decree by the Congregation for the Propagation of the Faith, later clarified by a pontifical rescript of 16 March 1904, which mandated the transfer of Hainan to the jurisdiction of the Apostolic Prefecture of Canton in exchange for the Shaoqing district being assigned to the Diocese of Macau. Despite formal agreement on the territorial exchange, resistance emerged over claims of compensation based on discrepancies in mission property valuations and opposition from French missionaries operating under the Paris Foreign Missions Society. The Bishop of Macau contested demands for financial indemnity, asserting that the papal decrees did not permit such conditions and that prior precedent—specifically the 1874 annexation of Hainan to Macau—had involved no compensation. The file includes official dispatches, telegrams, inventories, and memoranda detailing failed handover attempts, political interventions by the Portuguese and French governments, and the Bishop of Macau’s personal appeal to the Holy See in Rome during 1907. Ultimately, the Holy See reaffirmed the original terms, rejecting additional claims and insisting on the unqualified execution of the jurisdictional exchange. This document provides critical insight into ecclesiastical diplomacy, colonial-era church-state relations, and the interplay between local missionary interests and transnational religious authority in early 20th-century China.