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João Paulo II definiu, no livro Levantai-vos, Vamos (ed. port. Publicações D. Quixote), o novo horizonte da Igreja Católica: “A Ásia: aí está a nossa missão comum para o terceiro milénio!” (p. 68) Já no n.º 9 da Ecclesia in Asia , a exortação apostólica de 1999 sobre a presença da Igreja Católica no continente asiático, o mesmo papa tinha escrito que via “novos e promissores horizontes” a desenhar-se na Ásia, “onde Jesus nasceu e o cristianismo começou”.
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The purpose of this work is to show the process of the first presence of the Salesians in East Timor, between 1927 and 1929. It is a meteoric presence for it did not last two whole years and it is also intriguing due to questions that rose. In fact, how is it possible that the Salesians decided to abandon the Island shortly after a year and a half, when the Salesians had accepted the administration of a school of arts and crafts existing already in Dili (capital of the territory) – after having celebrated a contract with the Bishop of Macau, Josè da Costa Nunes, for a sexennium – what important reasons led the Major Superiors to take such a decision before the bilateral contract celebrated in January 1927 come to an end? Such questions we tried to answer based on existing documents, mostly in the Archivio Salesiano Centrale (Rome) and in the Archive of the Portuguese Salesian Province (Lisbon), to try to dissipate the heavy cloud of mystery that wondered the island and in the range of the Provinces of the Salesians in Portugal and China.
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This dissertation surveys the history of Christianity in China during the late eighteenth and early nineteenth centuries, with particular attention given to Chinese clergy and lay Christians. A variety of issues are discussed: the social organization of Christian communities, the networks among communities in different localities, internal tensions and conflicts, and Christian devotions in relation to the printing and circulation of Chinese Christian texts known as "scriptures". By examining a group of unusual sources that have been mostly neglected by past scholars---the correspondence of Chinese Christians with ecclesiastical authorities in Rome, and other more familiar but little studied sources such as memorials and edicts regarding the investigation and interrogation of Chinese Christians and Western missionaries during the period of prohibition (1724-1844)---I intend to show how the imperial ban on Christianity in 1724, especially the expulsion of missionaries and the closing of all churches outside the imperial capital, may have affected Christian beliefs and practices at the local level. The historical survey of the period from 1724 to 1780 and the two case studies in Beijing and Jiangnan from 1780 to 1860 will demonstrate that the repression of Christianity and periodic anti-Christian campaigns did, to some extent, help to shape the Christian community in China, making them into a whole body of people connected by religious identity, as distinguished from non-Christians. Yet this strong sense of community may also have been due to spiritual and social connections with Christian communities beyond China. A second contribution of this dissertation study has to do with its exploring the nuances of Christian and other forms of popular devotions. Recent scholarship that sees Christianity primarily as a Chinese popular religion may have underestimated its distinctive "foreignness" and in part misunderstood what conversion meant in the context of Chinese religion and society. To some extent, Chinese converts were attracted to Christianity because it provided another choice for them beyond the existing religious traditions. A drastically different calendar characterized by distinctive feast days, fasting and abstinence, veneration of saints, along with other peculiar Christian beliefs and practices, have become what I define as "alternative devotions".
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Although sociologists have argued that religious orders fulfill the same creative functions within Catholicism that sectarian groups perform for Protestantism, no research has examined whether the orders can serve this function in non-Western societies where Catholics are a minority. This article examines Catholic religious orders of women in mainland China today. Both internal and external factors prevent Chinese sisters from gaining the power and autonomy they would need to serve as change agents in the Chinese Catholic Church. The effectiveness of external attempts to ameliorate the sisters' difficulties is evaluated.
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本书所选档案主要来源于清内阁、军机处、内务府等合宗档案。全书分上、下两编共４册：上编３册所收档案主要反映清中前期西洋天主教在货各地传教情况；下编１册所收档案来源于清内务府活计档，主要反映雍、乾时期西洋传教士在宫中当差效力的情况。书后附有中西文人名索引、地名、职官索引等.
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