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Obs.: Resolução favorável o rei.
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3 anexos.
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Obs.: Representação feita pelo procurador Gaspar Franco da Silva e com despacho régio para consulta do Conselho Ultramarino. 5 anexos.
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Obs.: À margem, o parecer do procurador da Coroa para que se consulte o vice-rei do Estado da Índia sobre o assunto.
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This 18th-century ecclesiastical decree, issued by Charles Thomas Maillard de Tournon in his capacity as Apostolic Commissioner and Titular Patriarch of Antioch with the authority of a Legate *de latere*, comprises two principal documents dated 29 November 1704 and 27 January 1707, both promulgated in Nanking during the Chinese Rites controversy. The text constitutes an official papal directive addressed to bishops, apostolic vicars, missionaries, and priests—secular and regular, including members of the Society of Jesus—operating within the Chinese mission territories. It formally establishes doctrinal and liturgical regulations concerning the compatibility of Chinese rites, customs, and religious practices with Christian orthodoxy. Central to the document is the prohibition of ancestral sacrifices, veneration of Confucius, and the use of ancestral tablets, all deemed incompatible with the Christian monotheistic faith. It explicitly rejects the identification of Shangdi (Xanti) or Tianzhu (Tien Tiu) with the Christian God absent orthodox theological alignment. Missionaries are required to affirm adherence only to those Chinese practices reconcilable with Christian law. The decree upholds the Lovanian Rite as mandatory under penalty of automatic excommunication reserved to the Holy See, suspending prior privileges, including those granted to the Jesuits, except in articulo mortis. Rooted in the authority of Pope Clement XI and reaffirming earlier rulings such as that of Pope Alexander VII in 1656, this document serves as a critical primary source for understanding the Vatican’s stance on inculturation, religious syncretism, and ecclesiastical jurisdiction in early modern Sino-Western missionary encounters.
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This 18th-century ecclesiastical decree, issued by Charles Thomas Maillard de Tournon in his capacity as Apostolic Commissioner and Titular Patriarch of Antioch with the authority of a Legate *de latere*, comprises two principal documents dated 29 November 1704 and 27 January 1707, both promulgated in Nanking during the Chinese Rites controversy. The text constitutes an official papal directive addressed to bishops, apostolic vicars, missionaries, and priests—secular and regular, including members of the Society of Jesus—operating within the Chinese mission territories. It formally establishes doctrinal and liturgical regulations concerning the compatibility of Chinese rites, customs, and religious practices with Christian orthodoxy. Central to the document is the prohibition of ancestral sacrifices, veneration of Confucius, and the use of ancestral tablets, all deemed incompatible with the Christian monotheistic faith. It explicitly rejects the identification of Shangdi (Xanti) or Tianzhu (Tien Tiu) with the Christian God absent orthodox theological alignment. Missionaries are required to affirm adherence only to those Chinese practices reconcilable with Christian law. The decree upholds the Lovanian Rite as mandatory under penalty of automatic excommunication reserved to the Holy See, suspending prior privileges, including those granted to the Jesuits, except in articulo mortis. Rooted in the authority of Pope Clement XI and reaffirming earlier rulings such as that of Pope Alexander VII in 1656, this document serves as a critical primary source for understanding the Vatican’s stance on inculturation, religious syncretism, and ecclesiastical jurisdiction in early modern Sino-Western missionary encounters.
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2 anexos.
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2 anexos.
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1 anexo.
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雜檔/清聖祖與羅馬使節關係文書 清聖祖與羅馬使節關係文書十四 事由: 硃諭傳旨西洋人來中國後不再返國者許在內地居住立為定例 建立日期: 康熙45年 (1706-02-13 ~ 1707-02-02) 產生者: 康熙皇帝 硃批內容: 前日曾有上諭,多羅好了陛見之際再諭。今聞多羅言,我未必等得皇上回來之話。朕甚憐憫。所以將欲下之旨曉諭。朕所欲發旨意者,近日自西洋所來者甚雜,亦有行道者,亦有白人借名為行道,難以分辨是非。如今爾來之際,若不定一規矩,惟恐後來惹出是非,也覺得教化王處有關係。只得將定例先明白曉諭,命後來之人謹守法度,不得少違方好。以後凡自西洋來者,再不回去的人,許他內地居住。若今年來,明年去的人,不可叫他許住。此等人,譬如立於大門之前,論人屋內之事,眾人何以服之,況且多事。更有做生意,跕買賣等人,益不可留住。凡各國各會皆以敬天主者,何得論彼此,一概同居同住,則永無爭競矣。曉諭。 尺寸: 22.5x9x4(公分)
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Secção Clero - Jesuítas.
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Obs.: Encontra-se na Colecção dos Pergaminhos.
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雜檔/清聖祖與羅馬使節關係文書 清聖祖與羅馬使節關係文書四: 羅馬教廷不許在華天主教徒祭天祭祖祭孔禁約 產生者: 羅馬教皇 格勒門得十一世(Clement ⅩⅠ, 1649-1721) 硃批內容: 覽此告示,只可說得西洋人等小人,如何言得中國之大理。況西洋人等,無一人同漢書者,說言議論,令人可笑者多。今見來臣告示,竟是和尚道士,異端小教相同,似此亂言者莫過如此。以後不必西洋人在中國行教,禁止可也。免得多事。
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Com.= "No anno passado mandei hua bem larga relação, ou hua annua do estado"... Pequim, 8 de Setembro de 1703. Autógrafo do Pe. Antonio Thomaz, da Companhia de Jesus, Vice-Provincial da Vice-Província da China. Em papel chinês.
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This is a handwritten ecclesiastical letter dated 4th September 1702, addressed to D. Pedro II, King of Portugal, from Alexandre Cícero, Bishop of Nankim, and written in Portuguese colonial script. The document originates from Nankim (likely Nanquim or a variant spelling of a South or East Asian mission station) and forms part of the Portuguese overseas ecclesiastical archive. It discusses the ongoing Chinese Rites controversy, referencing deliberations in Rome and the consultation of missionaries from China regarding the compatibility of Confucian ancestral practices with Catholic doctrine. The author expresses relief that longstanding missionary efforts in China are being distinguished from the actions of disruptive vicars, and conveys hope for a favourable papal decision under the new Supreme Pontiff. The letter also acknowledges royal intervention in securing the provision of the author’s ecclesiastical stipend (*congrua*) through the Viceroy of India, for which gratitude is expressed. Marginalia include an illegible annotation possibly indicating "Humble Chaplain" and the initials "MAOZ". Official stamps from the National Library’s Ultramarine Section appear on the page, confirming archival provenance. The signature, "Alexandre Cícero, Bishop of Nankim", authenticates the document. This primary source offers critical insight into 18th-century Catholic missionary politics, Lusophone imperial patronage, and the intersection of colonial administration and religious authority in Asia.
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