Lo studio ricostruisce le fasi dell'attività missionaria di padre Alfonso Vagnone in Cina, che si svolse tra il 1605 e il 1640. Il lavoro è organizzato in tre parti, suddivise in cinque capitoli: 1. Formazione giovanile di Vagnone e successiva attività di insegnamento presso il Collegio Braidense di Milano. In seguito, il gesuita ottenne il permesso di recarsi in missione in Cina e giunse a Nanchino nel 1605, dove, dopo aver imparato con impegno e dedizione la lingua cinese, incominciò con successo la sua opera di evangelizzazione. Nel 1616 egli subì una dura persecuzione e fu espulso da Nanchino. Dopo cinque anni di insegnamento della filosofia e teologia nel Collegio S. Paolo a Macao, nel 1624 rientrò nella Cina continentale, riprendendo la sua attività di evangelizzazione a Jiangzhou. Morì il aprile 1640. 2. Attività missionaria di padre Vagnone a Jiangzhou. Con l'aiuto di Tommaso Han Lin e Pietro Duan Gun, egli fu il promotore della diffusione del cristianesimo nello Shanxi (tanto da essere considerato l'apostolo dell'evangelizzazione di questa provincia). 3. Studio delle opere del gesuita e, in particolare, del pensiero pedagogico ed etico espresso in un suo testo intitolato Educazione della Gioventù. Il lavoro ha dunque cercato di mettere in luce gli aspetti più significativi della personalità scientifica, teologica, retorica, etica e missionaria di padre Alfonso Vagnone.

The study reconstructs the stages of the Chinese missionary activity of Father Alfonso Vagnone, which took place between 1605 and 1640. The paper is organized into three parts, divided into five chapters: 1. Training of young Vagnone and subsequent teaching at the Braidense College of Milan. Later, the Jesuit was allowed to go on a mission in China and came to Nanjing in 1605, where, after learning the Chinese language with commitment and dedication, successfully began its work of evangelization. In 1616 he suffered severe persecution and was expelled from Nanjing. After five years of teaching philosophy and theology at the College of St. Paul in Macao, he returned in mainland China in 1624, resuming his work of evangelization in Jiangzhou. He died on April 9, 1640. 2. Vagnone missionary activity in Jiangzhou. With the help of Thomas Han Duan Lin and Peter Gun, he was the promoter of the spread of Christianity in Shanxi (he is considered the apostle of the evangelization of this province). 3. Study of the works of the Jesuit and, in particular, the pedagogical and ethical thinking expressed in his text Education of Youth. Therefore, the work highlights the most significant aspects of Father Alfonso Vagnone scientific, theological, rhetoric, ethics, and missionary personality.

Local access dig.pdf. [Duan Chunsheng-Vagnone.pdf]

PRÓLOGO, por Federico Lombardi, SJ -- INTRODUCCIÓN, por José García de Castro, SJ
1. DIEGO DE PANTOJA, COMPAÑERO DE MATEO RICCI, por Fernando Mateos, SJ
2. DIEGO PANTOJA: RAÍZ VALDEMOREÑA, TRONCO JESUITA, RAMAS CONFUCIANAS, FRUTO UNIVERSAL, por Ignacio J. Ramos Riera, SJ
3. EL P. DIEGO DE PANTOJA EN LA CHRONO-HISTORIA DE BARTOLOMÉ ALCÁZAR, por Wenceslao Soto Artuñedo, SJ: Chono-historia de la Provincia de Toledo de la Compañía e Jesús, por elR.P. Alcázar de la misma Compañía. 1586-1590. Capítulo IV
1. Vocación a la Compañía y a la misión de la China el apostólico padre Diego Pantoja
2. Descripción breve del vastísimo imperio de la China
3. Estado de la cristiandad de la China hasta aquel tiempo y destinación del padre Pantoja para aquella mission
4. Feliz entrada que hace en la Corte de Pekín el padre Matheo Ricci, acompañado del padre Diego de Pantoja
5. Breve insinuación de los trabajos apostólicos y sabios escritos del padre Pantoja.
6. Industria con que se facilitó a los europeos el estudio del difícil idioma de la China
7. Asegura la permanencia de los jesuitas en la China, negociando lugar de sepultura para el difunto padre Matheo Ricci.
8. Pónese en práctica el decreto imperial y logra cumplidamente sus afanes el padre. Pantoja
9. Es maltratado gravísicamente por unos chinos gentiles, el padre Pantoja
10. Nuevas industrias con que los PP. Sabbatino y Pantoja promueven la fe.
11. Se levanta una cruel persecución contra toda la cristiandad.
12. Sale de la China, desterrado por la fe, con otros misioneros, el padre Pantoja: el cual muere poco respués y fenece la persecución.
13. Noticia breve de los PP. Sabbatino y Varoñe y de aquella cristiandas hasta nuestros tiempos
4. LOS RITOS CHINOS Y JESUITA SEGÚN LA DOCUMENTACIÓN FRANCISCANA, por Manuel Revuelta González, SJ
1. Valor científico de los documentos publicados
2. Panorama general de la controversia sobre los ritos.
a) Primera fase. Aceptación por Roma de los dos métodos (segunda mitad del siglo XVII).
b) Segunda fase. las reiteradas condenas romanas a la práctica de los ritos chinos, bajo los pontificados de Clemente XI y Benedicto XIV (primera mitad del siglo XVIII).
c) Tercera fase. La tardía revisión del problema.
3. El conflicto de los ritos según la documentación franciscana.
a) Ritos sí, ritos no.
b) Entre el Emperador y el Papa.
4. El papel de los jesuitas en el conflicto.
a) La obligada referencia a los jesuitas en la cuestión de los ritos.
b) Inculpación a los jesuitas de los desastres de la misión, y la defensa de los misioneros franciscanos
5. Conclusión
5. EN EL SURCO DE DIEGO DE PANTOJA: LA PROVINCIA DE ESPAÑA Y LA PROVINCIA DE CHINA, por Pedro Llobell Fernández, SJ.

Local access dig.pdf. [Soto Artunedo-Diego de Pantoja.pdf]

"The fascinating story of Matteo Ricci (1552-1610) changing himself while trying to change the religious faith of the Chinese has been told many times. As a Jesuit, Ricci pushed Christian evangelism by claiming a theistic affinity with Confucianism and by presenting himself as a defender of Confucian orthodoxy from Buddhism. Already in his day, Ricci’s unusual cultural adaptation was controversial; not surprisingly, scholarly studies have hitherto focused almost exclusively on variations of this controversy. Reacting mostly to Ricci’s account of events, this line of research has provided insight, but much more can be learned about the early-modern cross-cultural encounter of Europe and China if the perspective is broadened to include his intricate and intriguing relationships with his Chinese friends. With his distinctively different religiosity, personal charisma, and knowledge of European science and mathematics, Ricci impressed the social and cultural elite of late Ming China, many of whom befriended him and some of whom became Christian converts. However, between him and his Chinese friends there were always disagreements, resulting sometimes from a lack of understanding or misunderstanding, and sometimes even when they apparently understood each other perfectly. Followed closely as the investigative thread of this book, the many kinds of disagreement cast an unusual light on an otherwise long familiar subject and are instructive for the at times tense and even hostile, but in reality always mutually energizing relationship of both competition and complement between China and the West in the early twenty-first century"--p.4 of cover.

Introduction: The Useful Instructions of Disagreement -- Journey to the Far East -- Michele Ruggieri -- Matteo Ricci -- Chapter Outline -- Chapter 1. Preparing the Ground for Evangelism: Matteo Ricci's Terms of Endearment in Jiaoyou Lun -- The Politics of Affection -- The Popular Reception -- The Distinct Lack of Distinction -- The Implications of Rhetoric -- The Divergent Expectation and Fulfilment -- Chapter 2. Reading Theism into Confucianism: Matteo Ricci's Ambiguous Alliance in Tianzhu Shiyi -- Ruggieri's Catechism -- Ricci's Revision -- Harmonious Disagreement -- The Tactical Maneuver -- The Ambivalent Appreciation -- The Surprising Directions of Change and Legacy -- Chapter 3. Arousing Antagonism out of Buddhism: Matteo Ricci's Deliberate Provocation in Tianzhu Shiyi -- The All-out War -- The Erstwhile Peace -- The Calculated Change -- The Gain and Loss -- Measures of Cultural Understanding -- Chapter 4. Making Use of Stoicism: Matteo Ricci's Surprising Breakthrough in Ershiwu Yan -- The Incongruent Mutual Appreciation --Epictetus and Adaptation -- The Unexpected Triumph -- The Secret of the Appeal -- Chapter 5. The Ambiguity of Intimacy and Distance: The Exemplary Friendship of Qu Taisu -- An Unusual Acquaintance -- A Relationship of Mutual Satisfaction -- A Skeleton in the Closet -- Intimacy and Distance -- Signs of Ideological Disagreement -- Chapter 6. The Intricacies of Motivation and Benefit: The Catholic Faith of Xu Guangqi -- Life before Baptism -- The Complex Motivation -- The Delicate Intimacy -- The Ambiguous Benefit -- Chapter 7. The Attractions of Science and Spirituality: The Independent Journey of Li Zhizao into Catholicism -- Family History and the Fateful Encounter -- The Limitations of Attraction -- The Subdued Voice of Reservation -- The Conversion -- Science and Faith -- Chapter 8. The Many Kinds of Acceptance and Rejection: The Ideological Commitment of Yang Tingyun -- The Mingled Doctrinal Influences -- The Different Degrees of Spiritual Openness -- The Conversion -- The Acceptance and Rejection -- The Question of Faith -- Conclusion: The Enduring Lesson of History.

Li Madou shenfu yu Zhongguo 利瑪竇神父與中國 / Xianhua xiaozu bianzhuan 僊花小組編撰.
”本書為慶祝利瑪竇神父來華四百年紀念”--Colophon.
民國72 [1983]

Das Leben des Landsberger Chinamissionars Ignaz Kögler dient der vorliegenden Monographie als Vorlage für eine Betrachtung der China-Mission der Jesuiten im 18. Jahrhundert. Köglers Leben ist bisher noch nicht ausreichend wissenschaftlich untersucht worden und deckt sich in entscheidenden Punkten mit den bedeutenden Ereignissen der ersten Hälfte des 18. Jahrhunderts: Kögler kam fast zeitgleich mit den Ritenverboten in China an und starb, kurz bevor unter dem Kaiser Qianlong die ersten Märtyrer unter den Missionaren in China zu beklagen waren. Kögler war einer der führenden Jesuiten Ostasiens. Nicht nur, daß er Direktor des kaiserlichen Astronomischen Amtes wurde, er war auch zweimal Visitator der Jesuiten in Ostasien. Sein Leben bietet sich als roter Faden und als Blaupause an, um die Entwicklung der Chinamission nachzuzeichnen und ihre Prozesse sichtbar zu machen. Die Studie wurde als Dissertation im Fach neuere Geschichte an der Universität Bamberg angenommen und mit dem Wissenschaftspreis der Hans-Löwel-Stiftung für herausragende Leistungen ausgezeichnet. Sie stützt sich weitgehend auf europäische Quellen und nähert sich aus der Perspektive des Historikers dem komplexen Phänomen der katholischen Chinamission vor dem Hintergrund der chinesisch-europäischen Kulturbegegnung.

Matteo Ricci and the Catholic mission to China, 1583-1610 : a short history with documents / R. Po-chia Hsia.
Includes bibliographical references and index.

Introduction. Portuguese Asia -- Catholic renewal -- Ming China -- Matteo Ricci -- Ricci in our time.

Document 1. Excerpt from the chronicle of a Carthusian monk in Cologne, 1535 -- Document 2. Policy debate on maritime trade among Ming officials ca. 1564 -- Document 3. Gregory Martin, Roma Sancta (1581), excerpt describing the Jesuit College in Rome -- Document 4. Letter from the Jesuit missionary Nicolò Spinola, describing the dangers of sea voyage from Portugal to India, 1578 -- Document 5. Ricci's letter to General Claudio Acquaviva, November 25, 1581, from Goa, India -- Document 6. Ricci's letters from Macao to Martino de Fornari and Claudio Acquaviva, February 13, 1583 -- Document 7. Ricci's letter to Juan Bautista Roman, September 13, 1584, describing statecraft and religion in China (excerpts) -- Document 8. A Chinese poem by Michelle Ruggieri and an excerpt on his missionary strategy -- Document 9. Account of Ruggieri's encounter with Buddhist monks during his travels in the winter of 1585-86 to Zhejiang -- Document 10. Excerpts from relevant passages of Della entrata on the missionary work of the Jesuits in Zhaoqing, their relationship with their mandarin patrons, and Ricci's scientific work -- Document 11. Alessandro Valignano and Alonso Sanchez: two Jesuit views on evangelization in East Asia, 1581-88 -- Document 12. Excerpts from letters written by Ricci to General Claudio Acquaviva, Shaozhou, November 15, 1592, and January 15 and 17, 1593 -- Document 13. Excerpt from a description of Ricci by a mandarin in Shaozhou, written ca. 1592 -- Document 14. The first impression of Ricci by Qu Rukui (written in 1599 and recalling events from the 1580s) -- Document 15. Excerpts from a letter by Ricci to Duarte de Sande, Nanchang, August 29, 1595 -- Document 16. Translations from On Friendship, the first Chinese work written by Ricci in Nanchang (excerpts) -- Document 17. Excerpt from Della entrata on Ricci's debate with the Buddhist abbot Xuelang Hong'en in Nanjing, 1599 -- Document 18. Letter by the Chinese dissident and scholar Li Zhi to a friend, in which he describes his impressions of Ricci (ca. 1599) -- Document 19. Poem dedicated by Li Zhi to Ricci -- Document 20. The Nanjing writer Gu Qiyuan's description of Ricci (ca. 1598-99) -- Document 21. Excerpt from Della entrata on Ricci's 1600 journey to Beijing and his imprisonment by the eunuch Ma Tang -- Document 22. The mandarin Feng Yingjing's endorsement of Ricci's True Meaning of the Lord of Heaven (1603) -- Document 23. Excerpt from Ricci's True Meaning of the Lord of Heaven (1603) to illustrate the concordance between Christian moral teachings and Confucian texts and Ricci's attacks on Buddhism -- Document 24. Ricci's World Map compared with a Chinese map of the Ming Dynasty and a Portuguese map of 1502 -- Document 25. Letter by Ricci to his father, Giovanni Battista Ricci, May 10, 1605 -- Document 26. Preface by Ricci on the Chinese translation of Euclid and on his collaboration with Xu Guangqi (1608) -- Document 27. Excerpts from Ricci's Chinese work Qiren shipian (Ten Discourses of the Man of Paradox), which recorded actual conversations between Ricci and Chinese interlocutors on Christianity -- Document 28. Letter by the Buddhist layman Yu Chunxi to Ricci, in which he criticizes Ricci's opposition to Buddhism (1608) -- Document 29. Excerpts from a letter by Ricci to Francesco Pasio, vide-provincial in the Japan Jesuit mission, February 15, 1609 -- Document 30. The legacy of Ricci in China.

Online at Gallica.
Dig.ed. local access [Pfister-Notices 1 & 2, complete]

目錄：
緒論
第一章 東邁
第二章 入華
第三章 武昌
第四章 福州
第五章 歷獄
第六章 著述
結語
參考文獻
後記

葡萄牙耶穌會士何大化（António de Gouvea, 1592-1677）約於1630年來華，在中國傳教47年，足跡達澳門、杭州、上海、武昌、福州、北京、廣州等地，創建耶穌會武昌住院（1638-1643），後接替意大利耶穌會士艾儒略（Giulio Aleni, 1582-1649）負責耶穌會福州住院20餘年；康熙歷獄期間，與其他傳教士一同被軟禁於廣州，期間曾一度被任命為耶穌會中國副生會長，並參與到有關中國禮儀問題的爭論之中；歷獄結束後，他於1672年重返福州，五年後去世，葬於福州城外十字山。

何大化在華期間，於西學東漸尤其是西方科學技術傳華方面無甚表現，在漫長的中國傳教生涯僅寫過一部中文教理書《天主聖教蒙引要覽》（1655），在以科技傳播為導向的中西文化交流史研究領域，何大化這樣的傳教士很難進入研究者的視野。再加上比較而言宮廷傳教士比地方傳教士更受重視，來自意大利、法國、德國、比利時等國的耶穌會士比來自葡萄牙的耶穌會士更受到國內、國際學界的關注，以及學界對葡萄牙文資料使用的局限，何大化長期被學界忽視也就不足為怪了。

但是何大化的在華經歷絕非乏善可陳。他編纂過8份耶穌會中國年信（1636，1643-1649），著作有《遠方亞洲》（兩卷，1644）和《中國分期史》，均為葡萄牙文。所以，何大化在中西文化交流史上更多的是扮演“中學西傳”的角色，將大量中國的信息介紹給歐洲。遺憾的是，這些作品均未出版過，其影響也遠不及衛匡國（Martino Martini, 1614-1661）的《韃靼戰紀》、《中國上古史》、《中國輿圖新志》，也不及其同胞曾德昭（Alvaro Semedo, 1585-1658）的《大中國志》。但何大化的作品並非全無影響，即使是他的論爭對手西班牙多明我會士閔明我（Domingos Navarrete, 1618-1686）也承認，其著作中有關中國歷史的內容參考了何大化的著作。何大化憑藉他的兩部著作，奠定了來華耶穌會士史家的地位。

何大化是少數幾位完整經歷明清鼎革的西方傳教士，對在戰亂中維繫中國天主教的延續發揮了重要作業。就這一點而言，何大化在中國天主教史上理應有一席之地。 1637年，來華不久的何大化奉傅汎際（Francisco Furtado, 1585-1653）之命前往湖廣開教，後因張獻忠農民軍攻陷武昌，其所建立的湖廣傳教駐地荒廢，他本人則在艾儒略建議下來到福州傳教。此時正值滿人入關並迅速佔領北方諸省，耶穌會於是將中國傳教副省分為南北兩個區域，北方的耶穌會士以湯若望為代表已開始為清廷效力；而南方則在艾儒略、畢方濟（Francesco Sambiasi, 1582-1649）、何大化、卜彌格（Michael Boym, 1612-1659）、瞿紗微（Andeas Xavier Koffler, 1603-1652）等人帶領下，與南明政權保持關係。何大化所掌管的福州天主教，受到了隆武朝的重視和禮遇。隆武朝持續時間僅有兩年，清軍攻占福州後，何大化開始接觸滿族地方大員，尤其與佟國器等官員關係密切，從而使福建傳教區未遭嚴重破壞，且其立場也由擁護南明抨擊滿人入侵逐漸轉變為尋求滿清政府的保護。福州天主教正因為何大化的這一靈活務實的策略，而在明清鼎革之際得以延續。

何大化親歷和見證了明清鼎革之際的中國社會，他所留下的寶貴文獻，不僅記載了天主教在華傳播的情況，也記錄了明末清初中國的社會狀況。作為身在中國的西方人，他的觀察角度與中國人或許不同，彷彿以第三隻眼睛來看待中國發生的一切，比如對於各傳教駐地所在地區的自然地理、人民風俗的記載，對明清戰爭的記載，對民間宗教的記載，等等，都可以作為研究中國歷史的重要補充材料。從這個角度而言，我們也可以將何大化視為早期西方傳教士漢學家之一。

本書在前人研究基礎上，盡量發掘有限的中、西文原始史料，勾勒出何大化在華近半個世紀的經歷，嘗試考察長期在地方、民間且不以科技為手段耶穌會士的傳教方式，尤其揭示出何大化在明清鼎革之際對天主教在華延續的貢獻。本書將何大化在華經歷置於明清鼎革的歷史背景中，除了傳教史之外，亦想表明葡萄牙文檔案文獻的重要性，以及西文史料對研究中國歷史的特殊價值。

馬若瑟(1666 - 1736)法國著名的漢學家, 耶穌會傳教士. 馬若瑟從一開始學習漢文時起, 其目的就不只是為了傳教, 而且想要用漢文來著述, 並且從漢文經籍中尋找對信奉基督教的支持和依據, 為此, 那些把中國經典文獻看成禮儀事物代表的傳教士們, 就對馬若瑟感到不滿和懷疑. 馬若瑟的有生之年大多用於研究中國文學, 其研究對像從保存下來的早期文獻一直到宋朝的哲學家, 文士和詩人. 他在這些研究中所獲得的對中國文學的深刻認識, 使他在寫作《中國語言志略》(Notitia Linguae Sinicae)時獲益匪淺.

Répertoire des jésuites de Chine de 1552 à 1800 / J. Dehergne.
Bibliography: p. xxiii-xxxi.

Dig. edition local access. [Dehergne-Repertoire.pdf]

The silencing of Jesuit Figurist Joseph de Prémare in eighteenth-century China / D.E. Mungello.
Includes bibliographical references (p. 105-114) and index.

Water -- Drama versus history -- The Vestigia -- Daoism and hieroglyphics in the Vestigia -- Earth to earth, dust to dust.

The visitor : André Palmeiro and the Jesuits in Asia / Liam Matthew Brockey.
Includes bibliographical references and index.

In an age when few people ventured beyond their place of birth, André Palmeiro left Portugal on a journey to the far side of the world. Bearing the title “Father Visitor,” he was entrusted with the daunting task of inspecting Jesuit missions spanning from Mozambique to Japan. A global history in the guise of a biography, The Visitor tells the story of a theologian whose extraordinary travels bore witness to the fruitful contact―and violent collision―of East and West in the early modern era.

In India, Palmeiro was thrust into a controversy over the missionary tactics of Roberto Nobili, who insisted on dressing the part of an indigenous ascetic. Palmeiro walked across Southern India to inspect Nobili’s mission, recording fascinating observations along the way. As the highest-ranking Jesuit in India, he also coordinated missions to the Mughal Emperors and the Ethiopian Christians, as well as the first European explorations of the East African interior and the highlands of Tibet.

Orders from Rome sent Palmeiro farther afield in 1626, to Macau, where he oversaw Jesuit affairs in East Asia. He played a crucial role in creating missions in Vietnam and seized the opportunity to visit the Chinese mission, trekking thousands of miles to Beijing as one of China’s first Western tourists. When the Tokugawa Shogunate brutally cracked down on Christians in Japan―where neither he nor any Westerner had power to intervene―Palmeiro died from anxiety over the possibility that the last Jesuits still alive would apostatize under torture.

"Chinese text and Italian translation of:
(1) Matteo Ricci’s biography written by Giulio Aleni, Daxi xitai Li xiansheng xingji 大西西泰利 先生行蹟, 1630, with annotations (pp. 35-83).
(2) Postface by Li Jiubiao. 李九標
(3) Anastatic reprint of the Chinese text, ARSI Jap.Sin. III, 23.3b (pp. 89-126).
(4) Petition by Wu Daonan 吳道南 for a burial plot for Matteo Ricci, 1610 (pp. 127-133).
(5) Stone inscription by Wang Yinglin 王應麟 in honour of Matteo Ricci, 1615 (pp. 135-141).

The book contains also: an introduction by Gianni Criveller (pp. 11-24); an essay on the contents and style of Ricci’s biography, by Savio Hon Tai-fai (pp. 25-33); biographies of the Chinese and European persons mentioned in Aleni’s work (pp. 143-172); bibliography (pp. 173-174).

This is an enlarged and supplemented version of: La vita di Matteo Ricci scritta da Giulio Aleni (1630), ed. by Gianni Criveller, Macerata-Brescia: Fondazione internazionale P. Matteo Ricci-Fondazione Civiltà Bresciana/Centro Giulio Aleni, 2010." -- [From EUCHINA announcement by Matteo Nicolini Zani, Oct. 20, 2010].

C.2 AEC collection