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The Jesuit Diego de Pantoja can be considered a two-way bridge between China and the West. The Chinese, Portuguese and Spanish languages in which he wrote the texts preserved today bear witness to this. A Jesuit in the first stage of evangelization in China, together with Mateo Ricci, SJ, his letters—the subject of our study—bear witness to his interest in realistically presenting the daily and cultural life of China in the West as opposed to the stereotypes that circulated at the time. In turn, he became an ambassador of European culture and science to the Wanli Emperor and his mandarins in the Forbidden City in Beijing. His missionary and scientific work in the Central Empire has made him in the 21st century a point of reference for the relations of the Papacy and the West with China.
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During the dispute between Portugal and the Holy See over the rights of Patronage (Padroado real) in Asia, the Inquisition played a secondary role in the legal allegations of the Crown. In the local context of the controversies with the apostolic vicars sent by the Congregation de Propaganda Fide, priests and missionaries of the Portuguese Padroado saw the Holy Office as an instrument to defend the rights of the Crown, arresting and excommunicating on behalf of the tribunal. Imperial agents in the Estado da Índia envisioned the Inquisition as an instrument for claiming jurisdictional rights over territory, while they also faced conflicts with the inquisitors.
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The office of the procurator of the papal Sacred Congregation for the Propagation of the Faith (Sacra Congregatio de Propaganda Fide) offers a unique case study of noncommercial interloping in the long eighteenth century in the Pearl River Delta, and reveals the complexity and fluidity of life at the intersection of Asian and European maritime environments in that special human ecosystem. The oceanic infrastructure of the Age of Sail and the Sino-Western trade system in Canton sustained the Catholic missionary enterprise in Asia, and the professional figure of the procurator represented its economic and political linchpin. Procurators were agents connected with both European and Qing imperial formations, yet not directly at their service. They utilized existing maritime trade networks to their own advantage without being integral parts of those networks’ economic mechanisms. All the while, they subverted Qing prohibitions against Christianity. Using sources preserved in Rome, this article offers new insights into the global mechanisms of trade, communication, and religious exchange embodied by the procurators-interlopers and their networks, with significant implications for the history of the Sino-Western trade system, Qing policies toward the West and Christianity, and the history of Asian Catholic missions.
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This study focuses on two persons of the same family, Antônio e Domingos Monteiro, both involved in the Japan trade, whose way of life was marked by mobility within the coasts of South East Asia, trading in a wide variety of goods. Their network of contacts reveals the presence of members of their kin, especially nephews, as well as merchants from Porto, suggesting that the Portuguese model of emigration to Brazil during the nineteenth century was already at work in Asia. The purveyors of the dead and absentees were in charge of transmitting assets to inheritors in Portugal, but the misericórdias also performed this role, even if in practice the interference of the representatives of the king was impossible to avoid. In spite of the intention of directing the money to mainland Portugal as soon as possible, long voyages, conveniences of maritime trade, royal bureaucracy and judicial litigations transformed transfer into a morose process.
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Geographical explorations and the subsequent intensification of external commerce made many political actors of the sixteenth and seventeenth centuries AD drag in religion and its various institutions as pliable devices for strengthening their claims of monopoly and control over the political and commercial life of the newly discovered regions. In the midst of these developments, the pre-colonial struggles for appropriating surplus from the European possessions in Asia were at times in the form of struggles between different religious institutions and administrative machineries within the same belief system professed by the various European powers. These conflicts often arose when some of the religious institutions, which were devised at different points of time in history to transmit various types of spiritual experiences to the believers, were appropriated by power-mongers for realizing their political and economic agenda. One of the religious institutions that were often utilized for political purposes during the early modern period was the church administrative system of patronage or the Patronato that the Spaniards introduced in America and the Padroado Real that the Portuguese set up in Asia. As per the right of patronage that the Pope conceded in AD 1455, the Portuguese Crown became the sole authority that could send missionaries to the lands controlled by the Lusitanians, which eventually created a certain type of monopoly for them in matters of Christianity in areas under their influence and kept missionaries of other nationalities out of Asian and Brazilian soil. When the religious issues in Asia began to get increasingly embroiled in the politics of the times, thanks to the dominance of Lusitanian interests in the Padroado system, Pope Gregory XV devised the Propaganda Fide in AD 1622 as an alternative church administrative system for Asia, which in fact was meant to provide opportunities basically for non-Portuguese people, both Indians and Europeans, for missionary work in Asia. However, this led to a chain of conflicts between the ecclesiastical administrative institutions of the Padroado Real and those of the Propaganda Fide, in Asia in general and India in particular, where the core issues of contestation began to revolve around matters of politics and the exercise of power. The central purpose of this article is to examine the nuanced nature of the conflicts that arose between the church administrative systems of the Padroado and the Propaganda at different points in time and also to see how the religious conflicts were appropriated and politicized by the various European colonial powers to further their politico-economic agenda in India.
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1. Nota preliminar
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Subject Headings
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Institutions
- Holy House of Mercy (2)
- Inquisition (Goa, Macau) (1)
- Jesuits (2)
- Portuguese "Padroado" (8)
- Propaganda Fide (6)
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Between 1900 and 1999
(1)
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Between 1990 and 1999
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- 1995 (1)
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Between 1990 and 1999
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- Between 2000 and 2026 (9)
- Unknown (4)