Beyond indigenization : Christianity and Chinese history in a global context / edited by Tao Feiya ; translated by Max L. Bohnenkamp.

Collection of essays translated from Chinese.
Includes bibliographical references and index.

Part 1. The Sinicization of Scripture and Thought. 1. The Chronology of the Tang Dynasty Jingjiao Nestorian Theologian Jingjing’s Writings and Translations in Relation to His Thought / Zhu Donghua –- 2. The Fountainhead of Chinese-Language Christian Theology: Matteo Ricci’s “Doctrine of the Sovereign of Heaven” and Proof for the Existence of God / Ji Jianxun – 3.  Interpretation of the Chinese Classics in a Cross-Cultural Linguistic Context: a Case Study of Antonio Caballero’s How Catholicism Was Sealed in Ancient Confucianism / Wu Liwei –- 4. The Transmission of Catholicism to the East and the Restructuring of Early Qing Literati Thought: a Study on the Intellectual Tide of “Venerating Heaven” / Liu Yunhua – 5. Interpretation and Divergence: Responses to the Dissemination of Jesus’s Image in Ming and Qing Society / Xiao Qinghe – 6. Mary in the Poetry of Heavenly Learning during the Ming-Qing Transition / Dai Guoqing – 7. Dismantling Followed by Construction: the Writing Strategies of Karl Gützlaff’s Chinese Christian Fiction / John Tsz-pang Lai – 8. From Children’s Instructional Textbook to Missionary Tool: the Publication History of the Christian Three-Character Classic from 1823 to 1880 / Guo Hong – 9. The Changing Image of Martin Luther in Late Qing China / Zhang Ke

Part 2. The Diversity of Conflict. 10. Communities of Catholic Virgins in the Late Ming and Early Qing Dynasties / Zhou Pingping – 11. The Entanglements of “Chastity” and “Sex”: a Case Study of Culture Clash in the Fu’an and Suzhou Religious Incidents (1746–1748) during the Qianlong Period / Kang Zhijie – 12. The 1906 Nanchang Religious Incident and the Chinese-Western Press War in Shanghai / Yang Xiongwei – 13. A Difficult Petition: the 1895 Christian Missionary Memorial to the Qing Emperor / Tao Feiya.

Part 3. Relations between Religions. 14. Reflections of the Relationship between Buddhism and Christianity during the Early Modern Era in The Chinese Recorder and Missionary Journal/ Yang Xiongwei and Wu Wenhui – 15. The Dialogue between Islam and Christianity in the Republican Era from the Perspective of Christian Missionaries: a Study of Isaac Mason’s “Conciliatory” Strategy of Literary Evangelizing / Liu Qinhua – 16. The Christian Fundamentalist Understanding and Critique of the “Charismatic Movement” in Republican Era China / Zhang Yongguang – 17. The Role of China in the Dissemination of Christianity to the Korean Peninsula in the Early Modern Era / Shu Jian./

Part 4. Beyond Religion. 18. Chinese and the Science of Language: the Search for a Chinese Research Methodology by Comparative Linguistics and Nineteenth-Century Sinology / Chen Zhe and Ding Yan – 19. The International Reform Bureau and the Origins of Collaborative International Drug Prohibition: a Case Study of the 1909 “International Opium Commission” / Zhang Yong’an – 20. Communism in the Discourse of Protestant Missionaries in China / Yang Weihua.

"The volume, edited by Tao Feiya and translated into English for the first time by Max Bohnenkamp, traces the history of Christianity in China and explores the dynamics of Christian practices in Chinese society. Its twenty chapters, written by Chinese scholars of history, span the development of Christianity in China from the era of the Tang Dynasty to the People's Republic of China. The four parts of the volume explore the Sinicization of Christian texts and thought, the conflicts within China between Christianity and Chinese institutions, relations between religious groups, and societal issues beyond religion. Taken together, this volume places the practice of Christianity in China into the context of world history, while investigating the particular and localized challenges of Christianity in China throughout history"-- Provided by publisher.

Local access dig.pdf. [Tao-Beyond Indigenization.pdf]

Link to BC Libraries for online access

Direct link to Brill eBooks

JapSin I, (38/42) 42/2
Three manuscripts by Li Jiugong 李九功, bound in one volume of sixty-eight pages.
Source: Albert Chan, SJ, Chinese Books and Documents in the Jesuit Archives in Rome, pp. 68.

JapSin I, (38/42) 42/2a
Lisu mingbian 禮俗明辨.
Given orally by Li Jiugong 李九功 and written down by Li Liangjue 李良爵.
Manuscript, fourteen folios (pp. 1–27). Chinese bamboo paper, one volume. 19.3 x 12.5 cm.

The end of the manuscript (f. 27v) bears the inscription: 古閩李多默口授 (given orally by Thomas Li of Fujian), 男良爵筆錄 (written down by his son Liangjue).

The manuscript is in the form of questions and answers. The questions are identical with those in the Liyi wenda 禮儀問答 (cf. [38/42] 40/7b). This book must have been written shortly before his death in 1681 (Kangxi 20), when he was an invalid and had to seek help from his son. He has told us that he was fond of reading throughout his life time, especially books on the Catholic faith (cf. Jap-Sin I, 34/37, 1, ji 第三集, ff. 13v–14v). He was very familiar with Catholic practices. In his replies to diverse questions, he quotes with great ease and shows particular interest in the current events of the missions. For instance, when asked about the ceremonies for saving the sun or the moon from eclipses his answer is: “The eclipses are things that belong to the natural course. They can be forecast and one must not attribute this to natural calamities. Long ago the priests who were serving at the Imperial Observatory explained this in their memorials to the throne. When did we see them agree with the populace and join in their practice?” Again, in dealing with the veneration of city gods, he says that angels are sent by God to guard cities and they are spirits, whereas the pagan city gods often have their statues and often these statues are attributed to some deceased persons, which is absurd.

Li Jiugong saw the great affinity between the Christian faith and Confucianism. He warned the missioners not to criticize Chinese writings bluntly. He contended that the Chinese language is a very flexible one. When, therefore, one reads a book one must pay attention to the whole context and should on no account separate the phrases and make interpretations based on separate phrases. If Chinese writing happens to be entirely wrong, one should never hesitate to point out the errors. On the other hand, if there are insignificant errors that do not go directly against the Catholic faith, it probably would be better to ignore them.

Source: Albert Chan, SJ, Chinese Books and Documents in the Jesuit Archives in Rome, pp. 68-69.

"...Shang Huqing 尚祜卿 (ca. 1619; jr. 1639) [a Catholic convert--ed.] ... helped Caballero in compiling Tian Ru yin (Christianity and Confucianism Compared, ca. 1664), in which quotations from the Four Books were interpreted in a Christian context."--Cf. N. Standaert, Handbook of Christianity in China, vol. 1, p. 430.
Local access dig.pdf. in folder: [Andrew Chung Series]. Cover illustration: Biblioteca Apostolica Vaticana. Rac. Gen. Or. 334 (9)

明末清初耶穌會思想文獻匯編 = An expository collection of the Christian philosophical works between the end of the Ming dynasty and the beginning of the Qing dynasty in China ; 第15冊.
OCLC record uses: Antonio, de Santa María, padre, 1602-1669. [not under authority control]

Local access dig.pdf. in folder: [Andrew Chung Series].

The Latin inscription on the cover reads: “Cohaerentiae doctrinae | litterarorum sinensium | cum doctrina christiana | a p. Antonio a S. | María, franciscano.”

This book gives a selection of ideas in the Four Books that are close to Catholic ideas and commentaries on them. The author interprets the character Tian as the Lord of Heaven, Tianzhu 天主.

Antonio de Santa María Caballero was born in Baltaná, Spain, 1602. He joined the order of St. Francis in 1618, was ordained in 1626 and entered China from Manila in 1633. He worked in Fujian and Jiangnan, but was later forced to return to Manila. In 1643 he was appointed prefect apostolic in China, where he worked in Jinan (Shandong). In 1665 he was banished to Guangzhou where he died in 1669. Cf. SF, vol. II; Rosso, pp. 104–122; JWC 2:108–113; DMB 1:24–31.
Wei Xuequ 魏學渠 (zi 子存, hao 青城) was a native of Jiashan 嘉善 (Zhejiang). He obtained his juren degree during the Shunzhi period (1644–1661) and became Circuit Intendant (daotai 道臺). He was known as poet, essayist, and calligrapher.
Shang Huqing (zi 天民, 識己, hao 韋堂) was a native of Shanyang 山陽 (Jiangsu). He obtained his juren degree in 1639 and became magistrate of Wei Xian 濰縣 (Shandong) in 1659, but was dismissed within less than a year. He took up his residence in Jinan, where he met Caballero and became a Christian. In his preface to the Tian Ru yin, he says that he has been a Christian for a number of years and that for some time has been studying the teaching of the Catholic church under the guidance of Caballero and Jean Valat, a Jesuit missioner in Shandong. His assiduous efforts gave him confidence to say that, though he is not an expert, he is more than a beginner. Finally, he mentions two books, the Bu-Ru wen’gao 補儒文告 and the Zhengxue liushi 正學鏐石 (cf. Jap-Sin I, 134), which he says are ready for the press. Cf. JWC 2:110–113.
Hsü Tsung-tse (1949, pp. 130–131) reproduces the postscript to Tian Ru yin by the son of Shang Huqing, who clearly attributes the authorship of this book to his father (cf. also the biography of Shang Huqing by Wang Chongmin 王重民 in Tushu jikan 圖書季刊, new ed., vol. 5, no. 1). Also according to Francesco Saverio Filippucci in his Sagitta retorta of 1687 (ms. in the Biblioteca Nazionale, Rome, F.G. 1247, 8, f. 5v), quoted by Hubert Verhaeren (“Notes bibliographiques” in Le Bulletin Catholique de Pékin, 30, 1943, pp. 183–190), Shang Huqing, who appears in the text as reviser, is the author of this book; cf. SF 81:292 n. 51 and 71:257 n. 46.

Cf. Jap-Sin I, 151 (same edition, with a frontispiece)
Source: Albert Chan, S.J., Chinese Books and Documents in the Jesuit Archives in Rome, pp. 169-170.