JapSin II, 47
Jiaoyao xulun 教要序論.
By Nan Huairen 南懷仁 (Ferdinand Verbiest).
One juan. Bamboo paper, bound in European style. No date or place of publication.

The cover bears a Latin inscription: “Futior explicatio et | probatio mysteriorum | fidei ad suscipiendum | baptismum | a p. Ferdin. Verbiest | S.J.”

Cf. Hsü 1949, pp. 162–163; Courant 6972–6977 (6972–76 have the title 天主教要序論, while 6977 gives only 教要序論). Fang Hao gives a number of early editions of this book: 1677, 1799, 1848, 1867 (JWC 2:178). This book was reprinted in Zikawei (ed. 4^a 1914, one volume, 106 pp.). Other editions were printed in Hsien-hsien (1932, one volume, ninety-six pages), in Hong Kong (1905, one volume, 120 pp.), in Yenchowfu, Shandong (ed. 3^a. 1931, one volume, 116 pp.) and in Peiping (1931, one volume, fifty-one pages).
Source: Albert Chan, S.J., Chinese Books and Documents in the Jesuit Archives in Rome, pp. 350-351.

Full bibliographic record see: Ad Dudink & Nicolas Standaert, Chinese Christian Texts Database (CCT-Database).

JapSin I, 166.e
Lixiu yijian 勵修一鑑.
By Li Jiugong 李九功.
Two juan (only juan one is extant). Chinese bamboo paper. No date or place of publication.

The cover bears the title and a Latin inscription: “De studio per | fectionis, id est de rebus ac mysteriis | fidei | a christiano | Li Kieu Kum.”

1. Li Sixuan 李嗣玄 (zi 又玄), four folios.
2. Zhang Geng 張賡, two folios.
3. Chen Zhongdan 陳衷丹, dated 1645 (yiyou 乙酉), three folios.
4. The author, dated 1639 (Chongzhen 12), three folios.

There follows a general table of contents for juan A (one folio), a list of books quoted (one folio) and directions to the readers (two folios).
Folio 1a gives the title of the book and the name of its author: 勵修一鑑上卷，福唐李九功其敘纂評, those of the revisers: Li Sixuan of Sui’an 綏安 (Fujian) and Yan Zanhua 嚴贊化 (zi 參思) of Qingzhang 清漳 (Fujian), and of the proofreader, the author’s elder brother: Li Jiubiao 李九標 (zi 其香).
The main text consists of forty-three folios. There are nine columns in each half folio with twenty characters to each column. The upper middle of the folio gives the title of the book with the number of the juan, of the chapter and of the folio. Commentaries are given on the top margin of the folios.

Li Sixuan in his preface tells very briefly what this book is about: a collection of religious events and edifying stories of the Catholic Church. The preface written by Li Jiugong himself recalls how in 1635 (Chongzhen 8), when he was studying on the seacoast, he was far from his spiritual directors and good friends. He took out his books and went through them one by one. Then a thought came as a light to him that good books help to increase one’s spiritual knowledge in the way that the rain helps to develop the good tender blade. Just as the rain falls without seeking a preferable place, so good books instruct without seeking for a preferable student. Inspired by this thought, he began to take notes on what he read and after months of work he finally offered his book to the public with the hope that it might be a good help to his readers.
The book is orderly arranged. It begins with the prefaces followed by the table of contents, a list of books quoted and directions for the readers. Going through these pages gives one a clear idea of what the whole treatise is about. One does not often find such good arrangements in the writings of his time. The author in his book refers not only to historical figures but also to contemporary persons, Chinese as well as foreigners. Psychologically it ought to have had a good effect on the readers of his time.
Among the books quoted by the author there are titles that are no longer extant or, if still extant, are very rare, such as the Lixue guyan 勵學古言, Dejie 德楷, Zhu’en xianxi 主恩顯錫, and Minzhong qinchongfan 閩中欽崇範.
Source: Albert Chan, S.J., Chinese Books and Documents in the Jesuit Archives in Rome, pp. 222-223.

Full citation, see: Ad Dudink & Nicolas Standaert, Chinese Christian Texts Database (CCT-Database)

Refutation of Piwang pi lüeshuo 闢妄闢略說, of which Xia gives eight quotations (fols. 1a, 2a-b, 3a-b, 4a, 5a-b, 6a, 7b, 8a), followed by comments.

JapSin I, 156
Paozhi piwang pi 泡制闢妄闢.
By Xia xianggong 夏相公 (Mathias Xia).
Manuscript, one juan (eight folios). Chinese bamboo paper in one volume. 24.7 x 14.2 cm.

The cover bears a label in ink and below it is written: 贛州堂夏相公 (Xia, xianggong of the Ganzhou mission). The Latin inscription reads: “Pao Chi Pi uam pi | Apologia contra Apologias in Pi uam.” There is an inscription in Francesco Filippucci’s own handwriting: “O Hia S.C. o fez e nos mandou no 1687” (Xia, xianggong made it and sent it to us in 1687).

For Mathias Hsia, see Jap-Sin I, 39.1–5, 40.10a, etc.
Source: Albert Chan, S.J., Chinese Books and Documents in the Jesuit Archives in Rome, pp. 207-208.

"...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).

明末淸初耶稣会思想文献汇编 = 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36册.

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

Full citation see: Ad Dudink & Nicolas Standaert, Chinese Christian Texts Database (CCT-Database).

JapSin I, 157
Pixie lun 闢邪論.
By Jiang You 姜佑.
Manuscript, one juan (nineteen folios). Chinese bamboo paper in one volume.
Written in the second month of Shunzhi 14 (March /April 1657).
24.9 x 14.7 cm.

The cover bears the title in ink and a Portuguese inscription: “Obra do Kiam Nicolao. Manda da Fo xin (the work of Kiam Nicolao. Sent from Fo xin).”

096R ZKW 610.1 (Xu 431) [b,c] [CY 112]
anon. ms., Qinming chuanjiao yueshu 欽命傳教約述, entitled after the first text it contains (ff.1a-9a7), a slightly abridged and different version of 095R and of a later date, as it reads "Tianzhu Shangdi" for Shangdi (095R, f.1a; 150R, f.10a). The ms. apparently consists of two parts (ff.1a-27s, 27b-42a, 8/19-22). The first part (latest date mentioned, ff.9a8, 11b7: Kangxi 53, 1714) looks like a rather chaotic collection of memorials and other texts in favour of Christianity. After Qinming chuanjiao yueshu (1707?, ff.1-9a) follow several later or earlier documents. The second part reproduces five short texts of Late Ming times, composed in favour of the missionaries and their teachings.
Note 66: "Cf. Zhengjiao fengbao (145R), ff.125b-126b, 129a-132b, 133b (in sometimes different versions)"...etc. --Cf. Adrian Dudink, "The Zikawei Collection" (Sino-Western Cultural Relations Journal XVIII (1996)), p.26.

Section includes: Shanghai Tianzhutang 上海天主堂, Ming Songjiang Fu tuiguan Li Ruihe ji 明松江府推官李瑞和記 (1641); Liu Yinchang 劉胤昌, Da xiangren shu 答鄉人書, (ca. 1607); Huang Mingqiao 黃鳴喬, Tianxue chuan'gai 天學傳概 (1639); Wang Yinglin 王應麟, Qinchi Xiru zangdi jushe beiwen 欽敕西儒葬地居舍碑文 (1615); Proclamations in favour of Christianity (1641,1635) by Zuo Guangxian 左光先, et al.

In volume 3 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).

" ... By becoming a Christian, Yang Tingyun had turned his back on Buddhism. He expressed this break in his first writing Tian shi mingbian (before 1621), in which he exposed the apparent similarities but essential differences between Christianity and Buddhism..." (Cf. Standaert, Handbook of Christianity in China, vol. 1, p. 617)

Jap-Sin I, 165a
Tian Shi mingbian 天釋明辨
By Yang Tingyun 楊廷筠 (1557–1627).
One juan. Chinese bamboo paper in one volume. Published by the Catholic church built by imperial order (Fuzhou, Fujian). No date of publication.

On the cover there is a Latin inscription: “Differentia inter | legem Christianam | et sectam idolatricam | foe | a doctore christiano Yam Ki yuen, nomine Michäelo.”

Yang Tingyun realized that, though in Buddhist teachings there are similarities to those of the Catholic Church, in fact their concepts are quite different. In his early days, Yang had been a devout Buddhist and was well versed in Buddhism; hence his refutation is always to the point.
It is to be noted that the Catholic terms are often rendered by transliteration: 罷辣依瑣 (paraiso), 因弗爾諾 (inferno), 撒責兒鐸德 (sacerdote), 費絡瑣費亞 (philosophia), 德路日亞 (theologia), 陡斯 (Deus), etc. This is also one of the earliest books to mention the European alphabet and the romanization of Chinese characters (cf. ff. 76a–78b).
Chang Keng in his preface tells that both Xu Guangqi and Yang Tingyun were intelligent and learned. For a long time they were absorbed in the errors of Buddhism. But after long consideration they were convinced of the true doctrine of God and, having regretted their belated entrance to the Church, their faith became stronger than ever.
Cf. Hsü 1949, pp. 113–114; Courant 7090–7092; Fang Hao 1969, pp. 2279–2281.

Source: Albert Chan, S.J., Chinese Books and Documents in the Jesuit Archives in Rome, p. 216.

Jap-Sin I, 124
Tianzhu zhengjiao yuezheng 天主正教約徵.
By Li Leisi 利類思 (Lodovico Buglio).
One juan. Chinese bamboo paper in one volume. No date or place of publication.

The cover bears the title and a Latin inscription: “Compendiosa demons | tratio christianae | Religionis. Auct. P. Al. Buglio, S.J.”

This is a simple catechism, very similar to the other two books by the same author, namely the Shengjiao jianyao 聖教簡要 (Jap-Sin I, 87) and the Zhujiao yaoji 主教要紀 (Jap-Sin I, 88). The author concludes his booklet with the following remark: “Catholicism was introduced into China more than ninety years ago and there have been accusations by local government officials against the Christians. Great has been the number of men who sincerely sought the truth and by following a virtuous life obtained perfection. There have been others who at first led superstitious lives but were then converted to the truth. Again, there have been those who had been avaricious, lascivious, proud and lazy, but completely transformed their manner of living as soon as they had been Christians and became men of great virtue. All these are good proofs, and the facts are seen and heard by all. Nevertheless, there are ignorant people, who, though they became Christians, because of lack of understanding attained what appears superficial. Furthermore, they vacillated and failed to persevere to the end. For this one cannot blame the Catholic Church, rather, these people were not whole-hearted in giving up their old vices in order to embrace the truth. This is just what Confucius said, that he admitted people’s approach to him without committing himself to what they might do, when they had gone away.”
According to Pfister (p. 241, no. 10) both this book and the Xifang yaoji 西方要紀 (Jap-Sin II, 158) were presented to the Kangxi emperor, and they must have been published around 1669 in Beijing.

Cf. Hsü 1949, p. 175; Courant 1885 II, 6912, 6915 II, 6916 I.
Source: Albert Chan, S.J., Chinese Books and Documents in the Jesuit Archives in Rome, pp. 171-172.

Local access dig.pdf. [Buglio-Tianzhu zhengjiao yuezheg.pdf]

84 poems composed by 71 Fujian authors dedicated to Giulio Aleni 艾儒略 S.J. and other missioners in Fujian. For full description see: Ad Dudink & Nicolas Standaert, Chinese Christian Texts Database (CCT-Database).
Xichao chongzheng ji 熙朝崇正集 : Memorials and edicts collected by missionaries and converts to show Imperial and official favor and respect for Christian doctrine. Cf. Standaert, Handbook of Christianity in China, p. 132.

104R ZKW 230.5 (Xu 425) *strip [c] [Xu 117-118, CY 113]
ms., anon. (convert.), Xingli canzheng 性理參證 composed after 1644 (f.55b) in a bingzi 丙子 year (f.65a; 1696/1756); index, 1 fnc (different paper); main text, 103 ff. (8/21, two handwritings); ff. 1a-2a. preface (引言, Xu 112-113), dated 丙子, 8th month, Yucheng 渝城 (Chongqing 重慶, Sichuan); ff. 2a-4b, 參證總題, ff. 4b-103b, main text (40 sections) at the end there is a folio with a part of letter (?)--Cf. Adrian Dudink, "The Zikawei Collection" (Sino-Western Cultural Relations Journal XVIII (1996)), p.27-28.

In volume 3 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).

The cover bears the title in Chinese with a Latin inscription: “De vera et falsa religione, a licencia | to christ^o Chu çum yuen.”

Cf. Courant 7139–7142; Hsü 1949, pp. 155–156; JWC 2:91–98; Fang Hao 1947, pp. 69–73.
Source: Albert Chan, S.J., Chinese Books and Documents in the Jesuit Archives in Rome, pp. 191-192.

JapSin I, 145a
Zhengshi lüeshuo 拯世略說.
By Zhu Zongyuan 朱宗元.
One juan. Chinese bamboo paper in one volume. No date or place of publication.

This is a duplicate of Jap-Sin I, 145, as is Jap-Sin I, 166 d.
Source: Albert Chan, S.J., Chinese Books and Documents in the Jesuit Archives in Rome, p. 192.

JapSin I, 166.a
Zhengshi lüeshuo 拯世略說
By Zhu Zongyuan 朱宗元.
One juan. Chinese bamboo paper in one volume. No date or place of publication.

The cover bears the title and a Latin inscription: “De vera et falsa | religione | a licentiato christiano Chu Çum yuen.”

Full bibliographic citation, see: Ad Dudink & Nicolas Standaert, Chinese Christian Texts Database (CCT-Database).