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For the last four centuries, under the policy of the Portuguese Padroado1454, the Macau Catholic Church has been closely associated with the Portuguese rulers of Macau in governing this 'Chinese territory under the Portuguese rule'. This church-state relationship in Macau before the Chinese takeover (1999) and after has become a client-patron relationship under the shadow of the Portuguese appeasement policy. In the context of the appeasement policy, this paper aims at discussing: (1) the close alliance between the Portuguese government and the Catholic Church in Macau, offering special privileges and convenience to the Church but weakening church capacity in evangelization and spiritual leadership; and (2) the interactions of the three actors in the triangular relationship among the Vatican, China and Macau.
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This comprehensive guide will facilitate scholarly research concerning the history of Christianity in China as well as the wider Sino-Western cultural encounter. It will assist scholars in their search for material on the anthropological, educational, medical, scientific, social, political, and religious dimensions of the missionary presence in China prior to 1950.The guide contains nearly five hundred entries identifying both Roman Catholic and Protestant missionary sending agencies and related religious congregations. Each entry includes the organization's name in English, followed by its Chinese name, country of origin, and denominational affiliation. Special attention has been paid to identifying the many small, lesser-known groups that arrived in China during the early decades of the twentieth century. In addition, a special category of the as yet little-studied indigenous communities of Chinese women has also been included. Multiple indexes enhance the guide's accessibility.
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Scholarly analyses of the Misericórdias first appeared at the end of the nineteenth century, but it was Charles Boxer who first examined them on a par with the other institutions of local power that he judged to be fundamental in the Portuguese Empire, the Câmaras (municipal councils). Boxer considered both institutions to be the keys for understanding the local dynamics of power and government. As mentioned in the introduction to the present volume, he drew primarily on printed sources to present a comparative overview of local institutions in four cities of the Portuguese empire: Macau, Goa, Bahia, and Luanda. ough his analysis centered on the role played by the Câmaras in imperial administration, Boxer considered the Misericórdias as their twin.1 More recently, in the 1990s, scholars have analyzed the Misericórdias at the level of the Portuguese empire. ese examinations stressed the differences among the confraternities found across the empire, while recognizing their common religious and administrative principles.2 As should be expected, local conditions provide much of the explanation for this diversity. Important factors included the ethnic makeup of the population, the ways in which the Portuguese related to the indigenous or imported populations, and the organization of the local economy. Significantly, however, a given area’s relationship with the metropolis affected the different procedures and social habits of its local Misericórdia. And as the essay by J.S.A. Elisonas in this volume reveals, this Portuguese model of charity was not limited by the bounds of empire and left its mark on forms of confraternal piety in cities such as Nagasaki and Kyoto.
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Macau’s status has never been a pacific topic even inside Portuguese historiography. Departing from Montalto de Jesus (1863-1932)’ controversial proposal to summit Macau’s administration to the League of Nations in the revised edition of his Historic Macao, 1926, the author aims to discuss the construction of the discourse on the autonomy of Macau, identify the roots of this concept, and explore its different meanings in works of some of the most relevant Portuguese and Macanese historians and authors on the topic during the nineteenth and early twentieth centuries.
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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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