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Chinese Christian (Catholic) architecture is not only an important type of religious architecture, but also an important witness of cultural exchanges between China and the West. This article comprehensively summarizes the architectural styles of Christian (Catholic) churches in modern mainland China, Macau and Hong Kong, and compares the differences in the main styles of their churches horizontally. Based on the data results, a comprehensive analysis of various factors such as age, region, religion, and society is carried out to further explore the reasons for the differences in the architectural styles of Christian churches in the three regions, and discover the historical and religious significance of the Christian churches in modern China.
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When the City of the Name of God of Macao marked 400 years of Portuguese administration in 1956, the Catholic community’s participation was marked by a wide range of activities that included liturgical celebrations, public processions and other devotions that involved large numbers of the lay faithful, members of confraternities, in addition to the clergy and religious of the enclave. Twenty-one years later the Diocese of Macao celebrated its own quatercentenary with celebrations of a decidedly more sober character and at the retrocession of Macao to Chinese control in December 1999, other than a few liturgical events and hierarchical presence at civic ceremonies, the Church was all but invisible. As the Diocese of Macao plans for its 450th anniversary, some of the former richness has begun to return. This paper outlines the long ebb tide and now-nascent flow of the tide of Catholic public piety in Macao over this period by reference to the Catholic religious processions of the City and seeks to offer tentative explanations grounded in the theological, ecclesial, political and cultural winds that have blown across the Pearl River Delta since the end of the Second World War.
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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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Abstract New encounters in America, Africa, and Asia facilitated the "discovery" of non-Biblical religious traditions that were distinct from the ancient paganism known to Christian humanists and antiquarians from classical sources and patristic literature. Although Hinduism, Buddhism, and Confucianism did not exist as concepts in the early modern period, the three articles in this special issue illustrate the learning process by which a number of influential and pioneering Catholic missionaries came to distinguish these various traditions from each other. We argue that they did not simply "invent" new religions arbitrarily: instead, on the basis of the very broad categories of true religion and idolatry, they engaged in some close interaction and "dialogue"-albeit usually polemical-with local religious elites and their writings, including Eastern Christians. In addition, in the case of the Jesuits in particular, we note that these various engagements were often connected events...
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Subject Headings
- Arts and Architecture (1)
- Devotions (1)
- Education (1)
- Inquisition (Goa, Macau) (1)
- Portuguese "Padroado" (1)
- Propaganda Fide (1)