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Dans le fief de Shimabara, l’évangélisation connaît le succès à la suite de la conversion de son seigneur (daimyo), Arima Harunobu (1561?-1612), en 1580. Cependant, entre 1612 et 1615, les premières arrestations et exécutions de catholiques ordonnées par le successeur de Harunobu, Arima Naozumi (1586-1641), et les autorités de Nagasaki ébranlent les chrétiens. Après dix années de (relatif ) répit, Matsukura Shigemasa (1574-1630), le seigneur du fief depuis 1616, orchestre une nouvelle vague de répression visant à saper l’organisation religieuse des villages en coupant leurs liens avec le clergé et en soumettant les figures laïques locales. Entre 1625 et 1630, plus de soixante-dix fidèles perdent la vie, et pratiquement la totalité de la population est contrainte de renier formellement le christianisme. Cette période de cinq années est très bien documentée grâce aux sources missionnaires et à des chroniques japonaises régionales. Or, les recherches précédentes ont généralement négligé ces documents ou les ont étudiés séparément. Cet article montre que leur examen comparatif rend possible l’étude, à micro-échelle, de la logique répressive, de l’équilibre des forces dans les villages, de l’ambivalence des chrétiens face à la clandestinité et de l’apostolat des derniers missionnaires. En d’autres termes, ces témoignages nous permettent de réévaluer selon différents points de vue l’expérience de ces communautés durant la période d’interdiction, quelques années avant la révolte de Shimabara-Amakusa (1637-1638).

This abstract describes a Qing dynasty administrative document—a formal dispatch (*pai xing*) issued in October 1741 (sixth year of the Qianlong reign) by the Deputy Magistrate of Xiangshan County, Guangzhou Prefecture, holding an Additional Rank of First Grade. The document concerns the investigation of a theft committed against the residence of Ambitide, a foreign resident in Macau, and records procedural directives issued to the Macau *Ting* (Office of the Macau Intendant) for inquiry, evidence collection, and reporting. Key figures include Magistrate Wang of Xiangshan County—described as holding an Additional Rank of First Grade and awarded one record of meritorious service—and the Macau Foreign Headman (*Yí Mù*). The text details bureaucratic protocols including deadlines denoted as ‘Ghost Day’, requirements for sworn depositions distinguishing *qie* (theft) from *qiang* (robbery), submission of seven certified copies (*yi yang qi ben*) of the investigative dossier, and consequences for non-compliance (*gan jiu*). It further references ancillary administrative actions involving the Joint Council (*Lianzong*), official messengers (*Wen Cha*), and monetary settlements in *wén*, silver dollars (*yinyang*), and Japanese silver (*Riyin*), all situated within the jurisdictional framework of coastal Guangdong’s foreign affairs administration. The document is preserved with archival register number Qianlong 6 / 473 and exhibits physical degradation consistent with mid-Qing paper-based yamen records.

The Apologia, written by Valignano between 1597 and 1598, documenting the confrontation between Jesuits and Franciscans, develops some arguments associated with the rights of the Iberian crowns in East Asia. According to the Franciscan argument, the right to the Castilian Padroado in Japan stemmed from the legitimacy of the Castilian Crown in legislating on religious matters, which ran counter to the papal breve Ex pastoralis officio (1585) of Gregory XIII. For Valignano, the Holy See could never abdicate the right to legislate on evangelical issues. The legitimacy of the papal letter of Gregory XIII was much broader, insofar as the Church found the most adequate way of establishing itself in Japan through the exclusive Jesuit presence. In this way, the analysis of the debate over Portuguese-Castilian rights in East Asia, in the context of rivalry between religious orders, will always have to take into consideration two different concepts of the Church and evangelisation.

This fragmentary ecclesiastical and administrative document, originating from a Portuguese colonial context likely in Asia or Africa during the 17th century, comprises a series of missionary reports, spiritual accounts, and institutional records spanning multiple locations including Xiamen (Cinhina), Su-idê, Macau, Goa, and regions associated with the Chinese interior and coastal provinces. The text details the activities of Jesuit and other Catholic missionaries, notably Fathers Francisco Brancato, Julio Aldeni, João Adam, and Miguel Irigaut, under the ecclesiastical jurisdiction of the Diocesan and Metropolitan See of China. Central themes include the administration of sacraments—particularly Holy Baptism and Confession—among local Christian communities and catechumens, efforts to combat idolatry and demonic influence, and the establishment of churches and confraternities in villages such as Ké chò, Ké ngâm, and Capba. Accounts of spiritual struggles, exorcisms, visions, and martyrdom reflect the integration of European Catholic theology with local cosmologies, while references to Mandarins, Gentiles, and political authorities illustrate the complex interplay between religious mission and imperial governance. The document also records internal Church disputes, logistical challenges due to persecution and natural calamities—including locust plagues and droughts—and the veneration of saints and relics. As a composite manuscript containing marginal annotations, seals, and archival references, it provides critical insight into the operation of Lusophone missionary networks, indigenous conversions, and the socio-religious dynamics of early modern colonial Christianity.

1965年增設望德堂區和花地瑪堂區 ｜https://www.archives.gov.mo/cn/detail/38

奏報臣屬地方春間雨澤多且米價漸增每石九錢內外不等並西洋臣聶若堅交臣上用葡萄酒已賚交天主堂轉進 具奏日期： 康熙48年04月09日 (1709-05-18) 產生者：偏沅巡撫 趙申喬 硃批內容：知道了 文件類別：奏摺 形制：摺件 尺寸：20.2x9.5x14(公分) 質材：紙 關鍵字： 天主教 出版品： 《宮中檔康熙朝奏摺》第2輯，頁154

奏為在寶坻縣訪獲天主教及提省審辦緣由（附件：奏報雨雪情形片） 具奏日期： 乾隆46年12月25日 (1782-02-07) 產生者： 署直隸總督 英廉 硃批內容：知道了 文件類別：奏摺 形制： 摺件 尺寸： 21.4×9.8(公分) 質材： 紙 附件： 附件：奏報雨雪情形片 出版品： 《宮中檔乾隆朝奏摺》第50輯，頁383

This 17th-century ecclesiastical manuscript fragment, dated circa 1651, comprises a series of pastoral directives issued within the Portuguese colonial sphere, likely in India, concerning the conduct of priests in matters of marital conflict and gender relations. The document outlines strict guidelines for clerical interaction with women, particularly wives, emphasizing the avoidance of scandal (*scandalum*) and the prioritization of spiritual over temporal intervention. It prohibits priests from entertaining accusations made by wives against their husbands during confession, regardless of validity, and mandates discreet, charitable correction of husbands without public attribution of fault. Central to the text is the assertion that women’s devotional constancy should be acknowledged, yet pastoral focus must shift to men, deemed more instrumental in household governance and spiritual leadership. The instructions require mediation through the First Week of the Spiritual Exercises before absolution in marital disputes and stress impartiality, urging clergy to hear both spouses before discerning blame. Final recourse is directed to the Diocesan Bishop or Vicar General when reconciliation fails. Written in early modern ecclesiastical Portuguese with ascetic and disciplinary intent, the text reflects hierarchical gender norms, sacramental confidentiality, and the institutional Church’s role in regulating domestic life under colonial rule. This fragment provides critical insight into the intersection of religious authority, gender politics, and pastoral discipline in the Portuguese imperial context.

This historical lease agreement, dated 1 January 1928 (first day of the first month in the seventeenth year of the Republic of China), documents the rental of an urban dwelling house by Chow Tunkwu from the Catholic Church. The document specifies an annual rent of three dollars and fifty cents in silver coinage, payable monthly, with a five-dollar deposit paid in advance. The landlord assumes responsibility for all repairs, including structural damage, roof leaks, and cleaning. Termination provisions require one month’s notice from the tenant and at least one day’s notice from the landlord in the event of re-letting. The agreement is formalised through signatures and seals, including those of the lessee, Chow Tunkwu, and a witness, Li Tseng (name partially damaged). The text is accompanied by multiple official and institutional stamps, including a 'Rent Tax' stamp (租稅), a contract designation (约), and a revenue stamp denoting one cent (壹分), indicating fiscal registration. A watermark and central seal bearing the Latin motto "LUX IN TENEBRIS LUCET" and the name "CATHOLIC UNIVERSITY", alongside the values "VERITAS" and "BONITAS", suggest institutional involvement by a Catholic educational or ecclesiastical body, potentially linked to a university. This primary source offers valuable insight into early Republican-era urban tenancy practices, property management, and the role of religious institutions in housing and legal administration in China during the late 1920s.

This 16th–17th century Portuguese ecclesiastical manuscript, likely of Jesuit origin, comprises a series of translated missives and ecclesiastical reports documenting Catholic missionary activities across Portuguese colonial territories in India, China, Japan, and Brazil. Dated between 1514 and 1612, the text records efforts to establish Christian communities, administer sacraments, and combat idolatry, with specific references to Cochin, Chaul, S. Tomé, Pernambuco, Amáguçhe, Malacca, the Cape of Comorin, and Hirado in Japan. Key figures include Father Osório, Brother Gabrielão, Father Balthazar Gago de Bingo, Father M. Francisco, and lay converts such as Paulo of Japan and Alexandre. The documents detail baptisms, confessions, doctrinal instruction, and the suppression of indigenous religious practices, while noting resistance from local populations, including the Tuna and Tapuya peoples, and opposition from Spaniards and Moors. Reports highlight spiritual transformations, miracles attributed to missionaries, and the establishment of mission stations despite logistical and cultural challenges. The text also reflects internal Church administration, including the role of *Lascarins*, *Fecourbas*, and *curas spadry*, alongside descriptions of liturgical practices, sacramental renewal, and the emotional fervour of converts. As a primary source, it provides critical insight into early modern missionary strategies, cross-cultural encounters, and the interplay between colonial authority and religious conversion within the Portuguese Empire. Orthographic inconsistencies and partial illegibility reflect its archival nature, necessitating careful philological interpretation.

This fragmented 16th–17th century Portuguese colonial administrative document, likely originating from Macao and dated between the 1520s and 1625, comprises a series of translated fiscal, military, and diplomatic records concerning the establishment and governance of Portuguese settlements in maritime Asia. The text details the foundation of Malacca after its conquest by Afonso de Albuquerque in 1511, attributing its early development to figures such as Dom João Sanches or his daughter, and references the death of St. Francis Xavier in the region. It chronicles Portuguese commercial and military activities along the China coast, particularly at Lampacao and Macao, including trade fairs, conflicts with Chinese authorities, and the strategic use of fortified positions on riverine frontiers such as Fantan. The account describes armed resistance led by local leaders (e.g., the "chuncho"), negotiations with regional polities like Hipa, and the growing integration of Portuguese settlers through intermarriage and alliances with local officials. Fiscal management is a central theme, with records of customs revenues, expenditures exceeding 855,000 réis between years 622 and 625 (likely Islamic or local calendar dates), and concerns over unsustainable taxation. Reference is made to key individuals including Din Rg Yeus, Deiran, Godeleyo, Don Martin Alfego, and Miguel de Souta, within contexts of ecclesiastical influence, trade regulation, and imperial defence. The document also outlines requests from Macao for royal permission to conduct annual voyages to Japan and Manila, citing economic hardship and Chinese restrictions. Strategically, it underscores the importance of fortifications—particularly the taipa at St. Paul’s—and the need for sustained provisioning of munitions and supplies to maintain control amid ongoing hostilities. Endorsed by probable signatures of D. João de Lemos, Secretary of State of India, and linked to the Marquês de Tenguer, this manuscript offers critical insights into Iberian colonial administration, Sino-Portuguese relations, and the political economy of early modern Asian trade networks.

This 1844 ecclesiastical document, originating in Malacca and dated 10 February, comprises a formal declaration by José, Archbishop Primate of the East, addressed to the Commission representing the local Catholic community. It responds to jurisdictional disputes arising from claims by the Apostolic Vicar of Macau to assert authority over Malacca’s Catholics under the Papal Brief *Multa praeclare* and a 1840 decree of the Sacred Congregation. The Archbishop refutes the validity of these claims within Portuguese ecclesiastical territory, asserting that the Brief is either spurious or null due to existing agreements between the Holy See and the Portuguese Crown. He reaffirms the authority of Reverend Francisco Jones, Administrator of the Diocese, as his legitimate delegate, and instructs missionaries from the Propaganda Fide—Fathers Bergaudetti and Bervel—to withdraw immediately under penalty of disobedience. The text underscores the Archbishop’s full jurisdiction confirmed by Papal Bulls, including *Intr. L. Saldino*, and affirms loyalty to Pope Gregory XVI while rejecting extrajudicial interventions. Endorsed by the State Secretariat for Naval and Overseas Affairs on 15 April 1844 and the State Secretariat for Foreign Affairs on 16 April, this authenticated copy serves as a key record of colonial-era ecclesiastical politics, illustrating tensions between Roman centralisation efforts and entrenched Portuguese patronage rights in Southeast Asia.

This 1844 ecclesiastical document comprises a series of official declarations and certifications concerning jurisdictional authority within the Diocese of Malacca under British governance. Issued by José, Archbishop-Primate of the East, the text asserts his legitimate exercise of ecclesiastical jurisdiction over the diocese, grounded in papal Bulls issued under the authority of Pope Gregory XVI. It explicitly revokes prior directives, including a Brief concerning Nossa Senhora, arguing their invalidity through the issuance of an Encyclical Bull commanding suffragan bishops to recognise the Archbishop-Primate’s metropolitan authority. The document underscores the continuity of Catholic submission to the current Prelate—identified as the Archbishop-Primate—and affirms obedience to the Supreme Head of the Church. A formal letter dated 10 February 1844, addressed to the Catholic Commission of Macau, confirms the author’s role as Governor of the Diocese of Malacca and includes subsequent certifications by civil authorities: Manoel Jorge d’Oliveira Lima of the State Secretariat for Naval and Overseas Affairs, and another from the State Secretariat for Foreign Affairs, both dated 15 April 1844. Central figures include Archbishop-Primate José, Pope Gregory XVI, and Reverend Fathers Bengaletti and Rav., identified as Missionaries of Propaganda Fide directed to withdraw from the bishopric. The primary locations referenced are Malacca, Macau, and Mazagão. This document serves as a critical source for understanding ecclesiastical jurisdiction, colonial religious administration, and church-state relations in Portuguese and British territories in Asia during the mid-19th century.

This 1844 ecclesiastical letter, addressed to the British Government and copied to parties designated A° B. and the Metropolitan See (Metrópole), originates from João, Archbishop of Goa and Primate of the East, in response to a communication dated 12 December of the previous year. The document concerns a jurisdictional dispute over the Diocese of Malacca, focusing on Mgr. Francisco Jones, its Governor, who has refused to comply with a papal decree of 3 January 1840 issued by the Apostolic Secretary declaring his incapacity. Jones asserts allegiance solely to the Ecclesiastical Authority of Goa, rejecting external directives. The Archbishop invokes the authority conferred by Papal Bulls of Confirmation—equivalent to those granted to his predecessors—to assert full metropolitan jurisdiction, including over Malacca, and explicitly rejects the validity or continued applicability of the Brief *Multa podere*, whether genuine or clandestinely obtained, arguing that it has been superseded by subsequent provisions. Reference is made to an Encyclical Bull affirming the suffragan bishops’ obligation to obey the Archbishop of Goa, further undermining claims based on the earlier Brief. The letter firmly opposes British governmental intervention in the appointment of the Apostolic Vicar of Angapura and ecclesiastical matters in Malacca, demanding withdrawal from such affairs and unimpeded exercise of ecclesiastical authority by the legitimate diocesan governor. Signed by Archbishop João and countersigned by Reverend Fathers Burgandetti and Beverel, the text underscores the Holy See’s jurisdictional claims within a colonial context, reflecting tensions between ecclesiastical authority and imperial administration in mid-19th century Portuguese ecclesiastical provinces in Asia.

This 1843 official correspondence, originating from the Portuguese colonial administration in Macao, concerns the ecclesiastical jurisdictional disputes arising from British acquisition of Hong Kong and its impact on the Padroado Real system. The document, addressed to a high-ranking colonial official (referred to as "Your Excellency"), confirms alignment with prior directives regarding the perceived injury to Portugal’s ecclesiastical patronage rights (Padroado Eclesiástico) following the transfer of Hong Kong from Macao’s ecclesiastical jurisdiction. It references Despatch No. 3, which detailed protests against the usurpation of spiritual authority over Hong Kong, and indicates concurrence in reporting this matter to the Supreme Pontiff. The author further notes receipt of confidential instructions—specifically Despatch No. 2—to delay formal diplomatic notification until resolution of pending issues concerning episcopal appointments and confirmations, as previously raised in Despatch No. 15 from the preceding year. Dated 10 April 1843, with marginal annotations indicating internal administrative handling, the document reflects ongoing tensions between Portuguese ecclesiastical authority and emerging British colonial governance in East Asia. This primary source provides critical insight into 19th-century imperial ecclesiastical politics, the defence of colonial patronage rights, and the intersection of religious and political authority within the context of European imperialism in China.