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25冊.

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

Cover illustration: Bibliotheque National de France. Courant 5002.
明末淸初耶穌会思想文献汇编 = 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42册.

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

Jesuits presented evidence in both French and Chinese to defend Christianity by citation of legal and historical precedents in favor of the "Teaching of the Lord of Heaven" (Catholicism) even after the Yongzheng Emperor's 1724 imperial edict proscribed the religion as a heterodox cult. The Jesuits' strategy is traceable to Matteo Ricci's early missionary approach of accommodation to Chinese culture, which aimed to prove grounds for a Confucian-Christian synthesis based upon complementary points between Christian theology and their interpretation of Yuanru (Original Literati Teaching). Their synthesis involved both written and oral rhetorical techniques that ranged from attempts to show compatibility between different religious values, to the manipulation of texts, and to outright deceit. Personal witness, observation, and interpretation played a key role in Jesuit group translation projects. French and Chinese apologetic texts composed to prove grounds for the repeal of the 1724 proscription edict contain these approaches. The Lettres édifantes et curieuses écrite par des missionnaires jésuites (1702-1776) contain examples of this approach, as well as the Ruijianlu (1735-1737). Memorials in the Ruijianlu cited favorable legal precedents and imperial patronage rendered to Xiyangren (Men from the West). Jesuits presented their case for toleration of Christianity in the Ruijianlu in terms of Chinese notions of hospitality, diplomacy, and defense found in texts from as early as the Zhou dynasty. They cited an enduring Chinese defensive notion of "welcoming men from afar" (rouyuanren), but the court refused to return to this soft policy. The Qianlong Emperor rejected the Kangxi era policy of "welcoming men from afar" regarding established missions. In 1735 the imperial Board of Punishments re-enforced the proscription order against Christianity in military units and also ruled that baptism of abandoned infants by a Chinese convert constituted religious heterodoxy based on the Qing Code (Article 162). The twenty-one Jesuits (not expelled in 1724) remained in imperial service and at liberty to practice their religion among themselves. Officials pursued a severe policy of punishing any cult deemed heterodox according to statutes of the Code. Persecution of Christians increased throughout the eighteenth century, but abated during the reign of the Daoguang Emperor (1821-1851) when most anti-Christian edicts were rescinded and a subsequent imperial edict pardoned those Christians who practiced the faith for moral perfection.

117R ZKW 640.7 (Xu 432) *strip [b] [CY 112]
ms., Huang Entong 黃恩彤, memorial in favor of Christianity (5 Sept. 1848; 道光 28, 8.VIII) as censor (道監察御史) of Jiangnan; copy book.--Cf. Adrian Dudink, "The Zikawei Collection" (Sino-Western Cultural Relations Journal XVIII (1996))
In volume 5 of: Xujiahui cangshulou Ming Qing Tianzhujiao wenxian 徐家匯藏書樓明清天主教文獻.
For complete contents see: Standaert, Nicolas, Xujiahui cangshulou Ming Qing Tianzhujiao wenxian 徐家匯藏書樓明清天主教文獻.
For a description of all 37 texts, see the catalog of the Fujen Zikawei collection in Sino-Western Cultural Relations Journal XVIII (1996), or see individual records.

Collection (treated as series) Main Entry. See individual titles or search Series for complete list.
Each title is reproduced in simplified characters with modern punctuation, including prefatory materials and bio-bibliographical references； each volume contains the same 20 page preface with contents, bibliographic citations, and editorial comments.
Series divided as:
Xifang chuanjiaoshi suo zhuan de Zhongwen hujiao wenxian 西方傳教士所撰的中文護教文獻 (1-23) ; Zhongguo xintu suo zhuan de Zhongwen hujiao wenxian 中國信徒所撰的中文護教文獻 (24-44) ; Qita Zhongwen hujiao wenxian 其它中文護教文獻 (45-57).

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

Mingmo-Qingchu Yesuhui sixiang wenxian huibian  明末清初耶穌會思想文獻彙編 = An expository collection of the Christian and anti-Christian philosophical manuscripts and prints in Ming-Qing China /  Lou Yulie guwen 樓宇烈顧問 ; Zheng Ande bianji  鄭安德編輯.

Includes: Mingmo-Qingchu Tianzhujiao he Fojiao bianlun ziliao xuan 明末清初天主教和佛教辯論資料選 / 鄭安德 (diss.)

Cover title.

Includes bibliographical references.

2003 reprint of original 2000 edition (in 57 individual booklets) now bound in 5 volumes. 

Adrian Dudink 杜鼎克: Lubelli’s Wanmin simo tu 萬民四末圖 (Picture of the Four Last Things of All People), ca. 1683. -- Necrology of Professor Arnulf Pierre Camps, O.F.M. 甘柏主神父 -- Jocelyn M. N. Marinescu 倪卓熙: The Ruijianlu 睿鑒錄 (Record of Sage Scrutiny) and its Role in the Defense of Christianity in Early Qianlong Era. -- Roman Malek 馬雷凱: Index der Biographien in Fang Haos Zhongguo Tianzhujiao shi renwu zhuan 中國天主教史人物傳. -- Henrietta Harrison 沈艾娣: Archives of the Diocese of Northern Shanxi (Taiyuan) 山西北教區檔案, 1900-1949 in the Collection of Father Li Jianhua 李建華, Taiyuan Cathedral, Taiyuan, Shanxi. -- New Publications in the Field.

Contents: Tian Ru tongyi kao 天儒同異考 -- Piwang tiaobo heke 闢妄條駁合刻 -- Qinming chuanjiao yueshu 欽命傳教約述 -- Shengjiao zanming 聖教贊銘 (附: 聖人宗徒十四位行實) -- Sidian shuo 祀典說.

Piwang lüeshuo tiaobo 闢妄略說條駁. [Pi lüeshuo tiaobo 闢略說條駁. Piwang shuo tiaobo 闢妄說條駁] "...The critique on Buddhism was further developed in Piwang lüeshuo tiaobo 闢妄略說條駁 (1689) in which Zhang Xingyao and Hong Ji (of Hangzhou) reacted against the rebuttal of the anti-Buddhist essay Piwang (attributed to Xu Guangqi) by the monk Xingce 行策 (1628-1682)"—-Cf. Standaert, Handbook of Christianity in China, p. 618; Mungello, The Forgotten Christians of Hangzhou (1994).

Sidian shuo 祀典說. For full details see Jap-Sin I, (38/42) 40/7a .

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

Xiangshu lun 象數論 / wumingshi 無名氏.
In: Yesuhui Luoma dang'anguan Ming-Qing Tianzhujiao wenxian 耶穌會羅馬檔案館明清天主教文獻 / Edited by Nicolas Standaert [鐘鳴旦] [and] Adrian Dudink [杜鼎克]. Reproduction of original text in vol. 6 of this collection. 

Jap-Sin II, 166.
Xiangshu lun 象數論.
By Xiong Sanba 熊三拔 (Sabbatino de Ursis, 1575–1620).
Manuscript (incomplete), one juan, one ce; written on Chinese paper with red squares. 25 x 15.5 cm.

The cover bears an inscription in Portuguese: “Do P. Sabbatino de Ursis sobre o Ye kim.”

There are nine columns in each half folio with twenty characters to each column. The text, which is incomplete, consists of twenty-one unnumbered folios (including the covers) and contains illustrations.
The author of the manuscript is not given. However, in folio 1, column 4, there is a remark : Yougangzi yue 有綱子曰. Now Yougang is the zi of Sabbatino de Ursis, which clearly indicates that he is the author. This title does not appear in Pfister or elsewhere.
The book, written in dialogue form, begins with the objection that in China the teaching of the savants is based on moral problems and not on God or on mathematical signs. To this the reply is that the Golden Mean [i.e. Zhongyong 中庸] (one of the Four Books in the Chinese classics) begins with the service of God. The savants observed the heavenly law and expressed it in writing and by diagrams. Thus, one practices virtues according to the dictate of the heavenly [Lord] and one governs by divine law without intervention of the impetuous human self.
The treatise then goes on to discuss the philosophy of mathematics, beginning from the point which is the centre of the Taiji 太極 (the Absolute), as was indicated by the Song philosophers. It then goes on to discuss the line, the surface and tries to refute the theory of Wuji 無極 and Taiji.
Source: Albert Chan, S.J., Chinese Books and Documents in the Jesuit Archives in Rome, p. 454.

Cover illustration: Biblioteca Apostolica Vaticana. Borg. cine. 334 (27)
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28冊.

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

Cf. Standaert, Handbook of Christianity in China, vol. 1, p. 617.
Cf. Xu Zongze 徐宗澤, Ming-Qing jian Yesuhuishi yizhu tiyao 明清間耶穌會士譯著提要, p. 235.

Xujiahui cangshulou Ming-Qing Tianzhujiao wenxian 徐家匯藏書樓明清天主教文獻 / edited by Nicolas Standaert, Adrian Dudink, Yi-Long Huang, Ping-Yi Chu = 鍾鳴旦, 杜鼎克, 黃一農,祝平一等編. 顧保鵠序.
Title in English on verso of t.p.: Chinese Christian texts from the Zikawei Library.
Table of contents also in English.

Volume 1:
1. Matteo Ricci 利瑪竇, Zhai zhi 齋旨, with appendix: Siduo huaren jiuyao 司鐸化人九要 (1A old ms., incomplete; 1B modern ms., complete).
2. Xu Guangqi 徐光啟, Pi Shishi zhuwang 闢釋氏諸妄 (1615?), copy of printed ed. (cf. Bibliothèque nationale, Paris, Chinois 7103) a version which differs from that published in Tianzhujiao Dongchuan wenxian xubian 天主教東傳文獻續編 (2.617-652)
3. Diego de Pantoja 龐迪我, Sabatino de Ursis 熊三拔, Zoushu 奏疏 (memorial, 1616)
4. Xiong Shiqi 熊士旂, Cedai jingyu 策怠警喻 (ca. 1621)
5. Giulio Aleni 艾儒略, Wanwu zhenyuan 萬物真源 (1628), repr. Peking 1791 (main text conform to original ed.)
6. Ding Zhilin 丁志麟, Yang Qiyuan chaoxing shiji 楊淇園超性事跡 (ca. 1628)
7. Alfonso Vagnone 高一志, Tongyou jiaoyu 童幼教育 (ca. 1628)
8. Francesco Sambiasi 畢方濟, Shui da Hua da 睡答畫答 [睡畫二答] (1629)
9. Alfonso Vagnone 高一志, Tuiyan zhengdao lun 推驗正道論 ; Zizhou oubian 諮周偶編 (c.q. Zouzi oubian 諏諮偶編, cf. ECCP 317)

Volume 2:
10. Alfonso Vagnone 高一志, Qijia xixue 齊家西學 (ca. 1633)
11. Han Lin 韓霖, Duo shu 鐸書 (1641)
12. João Monteiro 孟儒望, Tianxue sijing 天學四鏡 or Zhaomi jing 炤迷鏡 (1643)
13. Francesco Sambiasi 畢方濟, Bi Fangji zouzhe 畢方濟奏摺 (memorial, 1645)
14. Li Sixuan 李嗣玄, Siji Ai xiansheng xingji 思及艾先生行蹟 (ca. 1650)
15. Five large one-folio sheets (ca. 1661), João Soeiro, Tianzhu shengjiao yueyan 天主聖教約言
16. Johann Adam Schall, Tang Ruowang hewen 湯若望賀文, or Zengyan 贈言 (1661)
17. Buglio, de Magalhães, Verbiest, Li Leisi An Wensi Nan Huairen zoushu 利類思安文思南懷仁奏疏 (memorial, 1669)

Volume 3:
18. Anon., Daoxuejia zhuan 道學家傳 (c. 1684, enlarged in c. 1730, copy of 1865)
19. Lu Picheng 陸丕誠, (Feng Tianxue) Xu Qiyuan xingshi xiaoji 奉天學徐啟元行實小記 (1701)
20. Anon., Qinming chuanjiao yueshu 欽命傳教約述 (ca. 1714)
21. Anon., Annan fujiao xiansheng 安南副教先生 (ca. 1740)
22. Anon. (convert), Xingli canzheng 性理參證 (1756 or 1696)

Volume 4:
23. Fang Xun 方塤, Xiwangleiyan 息妄類言 (1766)
24. Anon. (Pierre Hoang?), Shengjiao shuji jipian 聖教書籍記篇 (1601-1776; 7 short texts, a.o. Huang Mingqiao 黃鳴喬, Tianxue chuangai 天學傳概, (1639)
25. Luo Mingyao 羅明堯 (Daxi shanji 大西山畸, Duoma shi 多瑪氏), Gezhi aolüe 格致奧略 (1820)

Volume 5:
26. Mgr. Ludovico Conte de Besi (Vicar Apostolique of Jiangnan), Ben zhujiao Leisi Luo 本主教類思羅 (pastoral instructions, ca. 1845)
27. Anon. (Catechist), Zhaoran gonglun 昭然公論 (Ash Wednesday 1846, Pamphlet against Mgr. de Besi and his Vicar General Daimu 代牧 Gotteland)
28. Claude Gotteland (Nan Gelu 南格祿), Wubanglun 誣謗論 (ca. 1846, refutation of no. 26)
29. Huang Entong 黃恩彤, censor, memorial (1848) in favor of Christianity; Huang Entong hujiao zoushu 黃恩彤護教奏疏.
30. Mgr. Joseph-Martial Mouly 孟, Tianzhujiao zouzhe 天主教奏摺 (1855)
31. Anon., Xingxin bian 醒心編 (anti-Christian, 1868, extracts from Pixie jishi 闢邪紀事)
32. Anon., Shengjiao yu gao 聖教諭稿, fuza 附雜 (Jiangnan, 1867-1886)
33. Pierre Hoang 黃伯祿, Zhuzha Shanghai zhujiao Zhong-Fa zhiguan biao 駐劄上海主教中法職官表 (tables, 1846-1908)
34. Anon., Jiaotang maidi gongjian 教堂買地公件 (1865-1892)
35. Anon., Tianzhu Tang jishi ji 天主堂基石記 (1863-1892, preceded by twelve inscriptions, notes, etc. from the period 1635-1800)
36. Li Gong Wenyu shuzha 李公問漁書札 (letters by and to Li Di 李杕, d. 1911)
37. Anon., Jiangnan Yuying Tang ji 江南育嬰堂記( 卷二), draft history of the T'ou-se-wei (Tushanwan 土山灣) orphanage at Zikawei (1864-1912).
For description of all 37 texts, see the catalog of the Fujen Zikawei collection in Sino-Western Cultural Relations Journal XVIII (1996).

Local access dig.pdf. folder [徐家匯藏書樓明清天主教文獻.pdf]

024R ZKW 640.5 (Xu 432) [c] [Xu 235, CY 113, Jujie 具揭][B 107]
ms., Diego de Pantoja & Sabatino de Ursis, Zoushu 奏疏, memorial of defense (ZKW copy booklet, 35 ff., 10/20) presented in August 1616 against Shen Que's [沈㴶] first anti-Christian memorial (1616, 5th month); summary: Pfister, pp. 72-73 (no. 8: Bianjie 辨揭). Cf. BNP Chinois 1321 (ms.); Bernard 107 (Zikawei ms. copy) -- Cf. Adrian Dudink, "The Zikawei Collection" (Sino-Western Cultural Relations Journal XVIII (1996)), p. 15-16.

In volume 1 of: Xujiahui cangshulou Ming Qing Tianzhujiao wenxian 徐家匯藏書樓明清天主教文獻.
For complete contents see:
Standaert, Nicolas, Xujiahui cangshulou Ming Qing Tianzhujiao wenxian 徐家匯藏書樓明清天主教文獻. For a description of all 37 texts, see the catalog of the Fujen Zikawei collection in Sino-Western Cultural Relations Journal XVIII (1996), or check individual records.

Jie Pang Diwo Xiong Sanba 揭龐迪我熊三拔. BnF Chinois 1321 (fols. 1-23a; 9/20, usually 18 characters) only covers fols. 1a-20b6 of Fujen University 024R (pp. 71-110): … 不敢出也 (in Chinois 1321 there follow eleven characters that are not present in Fujen 024R: 謹揭 [fol. 23a1:] 萬曆肆拾肆年柒月日)--Cf. Ad Dudink & Nicolas Standaert, Chinese Christian Text database.
Online at Gallica.
Local access dig.pdf [Pantoja-DeUrsis.pdf]