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Bula datada de 15 de Junho de 1874. Bula "Universis orbis" reunindo, provisoriamente, à diocese de Macau as Ilhas de Hennong-Chan, Hai-nan, e parte da de Timor. Juntos se acham oito Breves das graças e poderes que os Papas costumam conceder aos Bispos, impressos - fórmula da benção apostólica, Ritos e fórmula (Bulas, mç. 61, n.º 42, 42-A a 42-K). Os Breves apresentam carimbo do anel do pescador "Pius IX Pont. Max." No transunto o selo de chapa prende os cordões encarnados da cosedura dos fólios. Corte dourado. Inclui uma cinta da 2.ª via da Bula.

Roman Catholic posters differed significantly from those generated by Protestants. Whereas Protestants focused on evangelism, biblical stories, social issues, or creating decorations for a Christian home, Roman Catholics relied on posters entirely for one purpose. Catholic posters were catechetical tools. They instructed converts in the tenets of the faith.

Gregorio López was a Chinese Christian who, after becoming a Dominican friar and priest, was appointed bishop and apostolic vicar of Nanjing. Previous biographies did not touch on the difficulties of admitting a Chinese Christian as a friar, and explanations of his late and problematic consecration remain insufficient. The documentary sources presented in this article contribute to a better understanding of these issues. Obstacles in his consecration are explained in the context of institutional and national conflicts. It is shown how Gregorio was proposed as bishop by French vicars seeking more effective control of the mission in China. A Dominican friar was supposed to become his theological adviser to settle the Chinese Rites Controversy. However, this plan failed. New documents reveal in detail how the Chinese bishop was engaged by Jesuits and Augustinians to support their position against the French vicars and to defend their opinions on Chinese rites.

The article presents the Roman Archives of the Society of Jesus. After the parts devoted to recollecting its history, discussing its structure and resources, a great deal of information was given on the realities of the institution’s daily work in recent years. Elements of statistics and bibliographic indications referring to the literature on the subject are accompanied by general considerations relating to the archives.

The French Religious Protectorate enabled France to act as the guardian of Catholics in China. After the 1858 Treaty of Tientsin, it protected Catholic missions and missionaries and was accepted as a diplomatic arrangement by the main international actors. While not being a signatory to the Protectorate, the Catholic Church complied with its terms and accepted French diplomatic representation in matters of Chinese affairs. The agreement involved all missionaries from different countries in China, including those of Italian origin. Inevitably, over time, the Protectorate became a controversial question because it exposed the Church’s pastoral mission to interferences from foreign powers. In November 1928, Italy signed the Treaty of Amity and Commerce with China, enhancing political relations under Chiang Kai-shek’s leadership. It was the beginning of a new age of cooperation and reciprocities based on strong political affinities. A few months later, on 11 February 1929, Italy and the Holy See signed the Lateran Pacts, reestablishing diplomatic relations after Rome’s annexation to the Kingdom in 1870. Benito Mussolini saw the importance of aligning with the Church to gain the support of Catholics and strengthen his leadership. These agreements bolstered cooperation between the regime and the Church in domestic and international affairs. In China, the cooperation allowed the Church to gradually shift away from French diplomatic interference and finally attempt to connect, free of constraints, with the Chinese Nationalist government.

The Diocese of Macao was established on 23 January 1576, becoming the Holy See’s first base of operation in the Far East.

Travelling from Italy to Macao as a missionary in the 1960s, the cleric devoted his life to the lives of lepers – now known as Hansenian patients.

Andrew Kim Taegon, a passionate young Christian set out a path that has since been followed by millions of the faithful.

Abstract This chapter analyzes three constraints which affect the social involvement of the Macao Catholic Church, based on an inter-disciplinary method using social scientific and historical studies. First, addressing passiveness and conservativeness of the Portuguese Catholicism from which the Macao Catholic Church originated in relation to the Second Vatican Ecumenical Council. Second, showing the Macao Catholic Church demonstrates a comparatively traditional/conservative type of faith in contrast to the active and assertive roles of Roman Catholic Church in this-worldly affairs after Vatican II. Lastly, explaining the small size of Macao society poses a structural constraint on the civil involvement of the Church.

This article examines the acclamation of King João IV at Macau in 1642, with special attention to an account of the pageantry that followed the arrival of the news from Portugal. The discussion has three parts. One considers the colony’s social and religious climate in the years leading up to the event. The next looks into the dramatic change of mood that followed in its wake. The third part investigates the well-known source describing the ceremonies. The contrast between a colony rent by division and one united by common purpose is so striking that it raises important questions about the historical source that describes the acclamation.

This dissertation analyses the role of bishops of eight dioceses created in Asia (Goa, Malacca, Macao and Funai and Manila, Cebu, Neuva Cáceres and Nueva Segovia) for the consolidation of the Royal Power of the Iberian crowns between 1558 and 1668. To deal with this issue, this thesis looks at the creation of bishoprics as part of the territorialisation strategies of the Iberian monarchies. It understands the episcopal appointments in the context of the so-called “economia de mercês” (i.e. a system based on the principle that kings used royal appointment to promote loyalty between them and their subjects). And it analysis the transfer of legal frameworks and ecclesiastical institutions, particularly the cathedrals and the parishes, from Europe to Asia. The chronological period includes two important milestones that had a major impact on the dimensions just mentioned. The first is related to the Iberian Union, when the Iberian crowns became subject to the same monarchs. The second is related to the foundation of Propaganda Fide in 1622, which corresponds to the affirmation of Rome's direct intervention in missionary areas, which was visible from very early on in the Estado da Índia. Using mostly documents from Portuguese, Spanish and Vatican archives, while taking advantage of the comparative perspective methods, I’ll argue that despite various limits, the episcopate was a central pillar in the consolidation of power of the Iberian monarchies, which were particularly dependent on the bishops in these regions, given the absence of many other structures that guaranteed the preservation of royal authority. It is in the tension between the project of consolidating authority and political dominance and the resistance and limits it faced that this thesis is developed.

Catholics in Macau, Taiwan and Hong Kong are divided over the provisional agreement between China and the Vatican on the appointment of bishops.