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This is a scholarly transcription of a 1712 historical document: *A Sincere and True Account of the Lawful Defence of the Royal Prerogatives and Privileges of the Crown of Portugal in the City of Macau*, composed by Dr Dom Félix Leal de Castro in Macau on 4 February 1712 and printed in Xiangshan. The text constitutes a formal rebuttal to an anonymous 1712 Augustinian account concerning ecclesiastical jurisdictional conflicts arising from the presence in Macau of Cardinal Charles-Thomas Maillard de Tournon, Patriarch of Antioch and Apostolic Legate to China. It details the protracted dispute (1705–1712) between Portuguese civil and ecclesiastical authorities—including the Bishop and Captain-General of Macau, the Viceroy of Portuguese India, and the Primate Archbishop—over the Patriarch’s claim to exercise jurisdiction in Macau without presenting papal bulls formally ratified by the Royal Council of Portugal (*Conselho Ultramarino*) or obtaining prior royal consent. Central figures include the Patriarch; Captain-General Diogo de Lino Teixeira and his successor Francisco de Mello e Castro; Bishop of Macau; Vicar General of the diocese; Prior Fray Constantino del Espíritu Santo of the Augustinian Convent; and Provincial Father Francisco Pinto of the Society of Jesus. The document records key events: the Patriarch’s 1705 arrival and restricted activities in Macau; the 1707 council of the Three Estates affirming royal prerogatives (*regalias da Coroa*); the imposition and subsequent modification of the Patriarch’s custody; the 1708–1710 expulsions and arrests of religious loyal to the Patriarch—including Augustinians and Dominicans—and the renewal of prohibitions against their convents; the 1709 royal decrees (*cédulas*) confirming the Crown’s position; the Patriarch’s death in June 1710; and the 1712 handover of the Augustinian Convent to secular clergy. All assertions are grounded in archival instruments, official correspondence, canonical procedure, and juridical reasoning rooted in the Portuguese *regalia* and papal privileges granted to the Crown.
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This collection, catalogued as JAP. SIN. 141, comprises documents pertaining to the Chinese Rites Controversy spanning from 1720 to 1737. The documents offer a multifaceted view of the dispute, incorporating perspectives from various individuals and religious orders involved. The collection includes transcriptions of diaries concerning the Mezzabarba legation from Emperor Kam Hi, summaries of Roman decisions and concessions related to the rites (1645-1720), and testimonies regarding the innocence of the Jesuit order in China. Correspondence within the collection sheds light on the Jansenism in Cocincina and developments in missions across China and other Eastern territories. Furthermore, the series contains a historical overview of the mission in China from 1583 to 1737, highlighting the initial acceptance and subsequent extinction of Christianity before its re-establishment by Jesuit missionaries . It also delves into the examination of Chinese customs and the ensuing debates regarding the compatibility of certain rites with Christian doctrine. The documents reflect the differing viewpoints and resolutions concerning the rites, including papal decrees and the positions of various religious orders such as the Franciscans and Dominicans. They also touch upon the implications of these controversies on the Chinese mission and the challenges faced by missionaries in administering sacraments and navigating imperial mandates.
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This collection of ecclesiastical and administrative documents, dating from 1626 to 1772, comprises correspondence, reports, and decrees originating primarily from Portuguese colonial territories in Asia, including Macau, Goa, Malacca, Cochin, and Siam, with additional references to Japan, China, Mozambique, and the broader Indies. The materials, written in Latin, Portuguese, and hybrid ecclesiastical registers, were produced by Jesuit missionaries, Apostolic Vicars, and officials associated with the Congregation for the Propagation of the Faith. Key figures include P. Melchioris, D. Domínico Thecis, P. Francisco Xavier Filippo, Father João de Fide, and Cardinal Alberico, among others. Central themes include the establishment and jurisdiction of Apostolic Vicariates, tensions between secular authorities and ecclesiastical governance, internal disciplinary matters, doctrinal disputes, and logistical challenges in trans-imperial communication. The texts reveal ongoing conflicts over oaths, appointments, property rights, and the suppression of local customs deemed incompatible with Catholic orthodoxy, particularly in mission territories. Detailed accounts address the administration of sacraments, succession protocols, allegations of misconduct, and efforts to maintain canonical obedience amid political instability. These documents provide critical insight into the operation of Catholic missionary networks under the Padroado system, the interplay between Rome and colonial religious authorities, and the socio-political dynamics affecting evangelisation efforts across early modern Asia and Africa.
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Padre Marcelo Mastrilli, a Jesuit, is remembered for his martyrdom in Nagasaki, Japan, and a miracle attributed to him by St. Francis Xavier. In 1636, en route to India, he foresaw his martyrdom in a letter to S. Antonio Tegliez de Silva. In 1634, while dying in Naples, St. Francis Xavier healed him and tasked him with preaching in the Indies, promising him martyrdom. Mastrilli journeyed through Madrid, Lisbon, Goa, Malacca, and Manila before reaching Japan, experiencing miracles along the way. Leaving Goa in April 1636, with twelve companions, Mastrilli's group split up, heading for Malacca. He, along with Padres Baldassarro Citadella, Antonio Capece, and Francesco Carola, sailed on Domenico di Camera's Galeotta, intending to reach Japan, China, and other areas. However, Dutch vessels forced them to Manila. En route, when the Galeotta sprung a leak, Mastrilli reassured everyone with an image of St. Francis Xavier, promising salvation. In Manila, Mastrilli faced difficulties entering Japan due to restrictions on religious figures. It was decided he would go alone, while his companions went to Macao. Before departing, he accompanied the Governor of Manila to conquer Mindanao. During a battle, he flagellated himself, provoking a demonic reaction and receiving a revelation that the victory would be his and that the Governor would facilitate his journey to Japan. Mastrilli, with ten Japanese men disguised as locals, sailed from Manila on July 13, 1637, reaching the Kingdom of Saxuma on September 19. Seeking the Emperor, he landed at Xiguiso but was discovered and arrested with his companions, then taken to Nagasaki. There, he declared his mission to convert the Emperor. Mastrilli endured tortures, maintaining his faith. Sentenced to death, he was thrown into a pit of filth on October 17, 1637. After four days, he was beheaded; an earthquake occurred at his death.
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