Giulio Aleni, Kouduo richao, and Christian-Confucian dialogism in late Ming Fujian / Song Gang.

Includes bibliographical references (pages [363]-390), index and Chinese summary.
Revision of author's 2006 dissertation entitled Learning from the other (via publisher's email).

From literary dialogue to cultural dialogism -- Aleni, Fujian Mission, and Kouduo richao -- Practical investigations of heaven and earth -- Spiritual and moral cultivation of man -- Salvation before the eyes : objects, images, and liturgies.

"The readers will find in this book a momentous study on Christian dialogic writings that flourished in the Catholic missions in late Ming China. It particularly focuses on the mission work of the Italian Jesuit Giulio Aleni (Ai Rulüe 艾儒略, 1582-1649) in Fujian, and the unique text Kouduo richao 口鐸日抄 (Diary of Oral Admonitions, 1630-1640) recording the religious and intellectual conversations among the Jesuits and local converts. By examining the mechanisms of dialogue in Kouduo richao and other Christian works distinguished by a certain dialogue form, I aim to reveal the formation of a hybrid Christian-Confucian identity in late Ming Chinese religious experience. The book also offers a reconsideration of methodologies used in recent scholarship. My critical reflections will lead to a new approach, i.e., dialogic hybridization. The approach not only treats dialogue as an important yet underestimated genre in late Ming Christian literature, but it also uncovers a self-other identity complex in the dialogic exchanges of the Jesuits and Chinese scholars. The book is a multi-faceted investigation of the religious, philosophical, ethical, scientific, and artistic topics discussed among the Jesuits and late Ming scholars. This comprehensive research echoes what the distinguished sinologist Erik Zürcher (1928-2008) said about the richness and diversity of Chinese Christian texts produced in the 17th and 18th centuries. This book presents another major study featuring a set of new findings beyond the endeavours of Zürcher and other scholars. With the key concept of Christian-Confucian dialogism, it tells an intriguing story of Aleni's mission work and the thriving Christian communities in late Ming Fujian"-- Provided by publisher.

Local access dig.pdf. [Song Gang-Giulio Aleni Kouduo richao.pdf]

Kouduo richao : Li Jiubiao's Diary of oral admonitions : a Late Ming Christian journal / translated, with introduction and notes by Erik Zürcher.
Translation of: Kouduo richao. Includes original Chinese text from ARSI Jap-Sin I, 81 (vol.2).

See Chan Catalog entry for ARSI Japonica-Sinica I, 81

Includes bibliographical references (p. [771]-814).

"The Diary of Oral Admonitions (Kouduo richao) is an invaluable mirror of early Chinese Christianity, as it stands out as the only source that allows a glimpse of Jesuit missionary practice in China on a local level –accommodation in action – and of the various responses of the Chinese audience, both converts and interested outsiders. It is a compilation of some five hundred notes about everything made by Li Jiubiao and other Christian literati during their conversations with Jesuit missionaries in Fujian between 1630 and 1640. These notes are arranged in chronological order and divided into eight books."
"The most important Western protagonist in the Diary is the Italian Jesuit Giulio Aleni (1589–1642), called Master Ai (Rulüe) in Chinese. The present study and translation of the Diary of Oral Admonitions can be seen as a companion volume to the proceedings of an international conference that was held on Aleni in his native place [of] Brescia in 1994, also published in the Monumenta Serica Monograph Series XLII: Scholar from the West: Giulio Aleni S.J. (1582–1649) and the Dialogue between China and Christianity, 1997."
"The present work in two volumes is meant to be a tool for further research. Volume 1 presents a comprehensive introduction to the Diary and its historical context, followed by the annotated translation, both by Erik Zürcher (Leiden), a renown[ed] specialist for the study of Christianity in China. It is enhanced by illustrations, partly in colour [actually half-tone], and maps. Volume 2 includes a facsimile of the Chinese text (reproducing a copy held in the Roman Archives of the Society of Jesus), a bibliography of Chinese and Western sources as well as secondary literature, and an analytical index with glossary that will enable the reader to trace specific data in the text."

Contents:
Volume I.
Preface (7)
I. The Text (9)
Prologue: Fuzhou 1628/1629 (9); The Nature of the Diary and its Limitations (11); Title, Composition, and Successive Editions (14); Time Span and Geographical Range (21); Types of Entries: Dialogues, Stories, and Sermons (22); Intended Readership (25); The Diary and the Recorded Sayings (27)
II. The Scene (29)
Fujian as a Missionary Region (29); Church and Residence (33); Local Christian Communities and Associations (43); Christian Households (45)
III. The Actors: Missionaries (51)
The Scholars from the West (51); Giulio Aleni (Ai Rulüe, 1582–1649) (54); Andrzej Rudomina (Lu Ande, 1594–1632) (74); Bento de Mattos (Lin Bendu, 1600–1651) (76); Simão da Cunha (Qu Ximan, 1589–1660) (77)
IV. The Actors: Converts (77)
Numbers, Composition, and Geographical Distribution (77); Haikou: Stephen Li Jiubiao (d. 1647) and Thomas Li Jiugong (d. 1681) (80); Quanzhou: Matthew Zhang Geng (ca. 1570–1646/1647) (86); Zhangzhou: Ambrose Yan Zanhua (d. ca. 1695) (94); Jianning: Stephen Li Sixuan (d. after 1661) (97)
V. The Actors: Outsiders (102)
VI. Doctrine (106)
The First Steps: Entering the Doctrine (106); The Lord of Heaven: Creator, Great Parent, and Supreme Ruler (113); Incarnation, Passion, and Redemption (118); Supernatural Powers of Good and Evil: Angels and Devils (121); Mediators and Patrons: The Holy Mother and All the Saints (126); Death and the Hereafter (136); Body and Soul (142); Merit and Grace, Sin and Penance (148)
VII. Communial Rituals: Holy Mass and Funeral (156)
VIII. Social Aspects (162)
Tension and Conflict (162); Gender Relations: Marriage and the Prohibition of Concubinage (164); Social Inequality: In Praise of Poverty (167)
IX. Western Studies
(Pre)history, Science, and Technology (169) The Sciences and the Primacy of Religion (169); Prehistory: The Chronicles of Judea (171); Natural Science (173)
Appendix: In memoriam Giulio Alleni by Antonio de Gouvea (176)

The Diary of Oral Admonitions: Annotated Translation
Volume I
Preface by Zhang Geng ................................. 181
Preface by Lin Yijun ...................................... 183
Brief Introduction by Li Jiubiao ........................ 186
Editorial Principles (fanli) ................................ 188
BOOK I (13 March 1630 - 24 March 1631) ......... 191
BOOK II (1 May - 28 November 1631) ............... 253
BOOK III (7 January - 12 September 1632) ........ 319
BOOK IV (14 march - 16 October 1633) ............. 379
BOOK V (24 November 1633 - 29 June 1634) ...... 427
BOOK VI (29 July 1634 - 25 September 1636) ..... 475
BOOK VII (22 January - 28 October 1637) .......... 523
BOOK VIII (23 September 1638 - 4 July 1640) ..... 571

Volume II
The Chinese Text of Kouduo richao .... 619
Bibliography ................................... 771
Index and Glossary .......................... 815

Local access dig.pdf. [Zurcher-Kouduo richao.pdf]

"...important source informing us about the Fujian community...an extensive selected record of the missionaries preaching in Fujian during a period of ten years (13 March 1630-4 July 1640). More than twenty-five Christians participated...theological questions, a number of homilies related to moral questions" (Cf. Handbook of Christianity in China, vol. 1, p. 423)

Series: 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9冊 .

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

"The most important source informing us about the Fujian community is the Kouduo richao 口鐸日鈔, an extensive selected record of the missionaries' preaching in Fujian during a period of more than ten years (13 March 1630-4 July 1640). More than twenty-five Christians participated in the recording and editing of this work. Besides theological questions, it contains quite a number of homilies related to moral questions."--Cf. Standaert, Handbook of Christianity in China, v. 1, p. 423.

Jap-Sin I, 81
Kouduo richao 口鐸日鈔
By Ai Rulüe 艾儒略 (Giulio Aleni), Lu Ande 盧安德 (Andrius Rudamina, zi Panshi 盤石, 1594–1632), Lin Bendu 林本篤 (Bento de Matos) and Qu Ximan 瞿西滿 (Simão da Cunha).
Eight juan. Chinese bamboo paper in four volumes, bound in one volume, European style. The cover bears the title in Chinese.

There is a preface (three folios) by Zhang Geng 張賡, another (five folios) by Lin Yijun 林一[jun], (zi Yongyu 用籲) and a last one (two folios) by Li Jiubiao 李九標, (zi Qixiang 其香). Then follow directions to the readers (one and one-half folio) and a general table of contents (one folio), which reaches only juan 6. A more specific table of contents is found at the beginning of each juan, which gives a short description of each item and the number of the corresponding folio.
There are nine columns in each half folio. The first column of each paragraph contains twenty characters and the rest of the paragraph has nineteen characters in each column. The title of the book is given on the upper middle of each folio with the number of the juan and of the folio below.
Pfister (p. 193, no. 2) speaks of the Kouduo richao as “Réponses à diverses questions posées par des lettrés au P. Rudomina et au P. Aleni (ci-dessus, p. 136, no. 31). L’ouvrage a été rédigé par des lettrés au nombre de six, et imprimé à leurs frais à Fou-tcheou, 1630, en 8 vol.” Both Hsü Tsung-tse (Xu Zongze 1949, p. 89) and Fang Hao (JWC 1:260) give the same account. However, Pfister was not quite correct in his statement. The replies given to the scholars are not only those of Aleni and Rudamina; rather they include also those of two other Fukien missioners, Bento de Matos (in juan 4 and 6) and Simão da Cunha (juan 6). Moreover, the book cannot have been published in 1630 (see below).
The Chinese scholars who took part in publishing this book numbered no less than twenty-four, the most important of whom was Li Jiubiao, who had recorded the replies of the missioners. The following is a synopsis of the eight juan:

1. Replies made by Aleni and Rudamina from the first month of Chongzhen 3 (1630) to the second month of the next year (1631); altogether twenty-nine days with seventy-one replies.
2. Replies by Aleni and Rudamina from the fourth to the eleventh month of Chongzhen 4 (1631); twenty-seven days with sixty-eight replies.
3. Replies by Aleni from the eleventh intercalary month of Chongzhen 4 (1631) to the seventh month of the next year (1632); thirty-three days with sixty-three replies.
4. Replies by Aleni and de Matos from the second to the ninth month of Chongzhen 6 (1633); twenty-seven days with fifty-four replies.
5. Replies by Aleni from the tenth month of Chongzhen 6 (1633) to the sixth month of the next year (1634); twenty days with sixty-two replies (according to the table of contents; actually there are only forty-two replies).
6. Replies by Aleni, Simão da Cunha and Bento de Matos from the eleventh month of Chongzhen 7 (1634) to the eighth year (1635); from the seventh month of Chongzhen 8 (1635) to the ninth year of Chongzhen (1636), second to eighth month included; twenty-five days with fifty replies.
7. Replies by Aleni from the first month of Chongzhen 10 (1637) to the eleventh day of the ninth month of the same year; thirty days with forty replies.
8. Replies by Aleni from the eighth month of Chongzhen 11 (1638) to the fifth month of Chongzhen 13 (1640); nineteen days with thirty-six replies.

In general, the questions and replies deal with Catholic doctrine and at times with Western sciences. It was only natural that, since many of these converts were scholars, their interests should turn towards cultural problems. There were others who were Buddhists and then the discussion would turn towards fake religion and superstition, as we find in juan 8 (ff. 1b–6b), the report of a discussion (on Buddhism, Taoism and the cult of the city god), which Aleni had on 23 September 1638 in Putian 莆田 with Mr. Zhu, a former Grand Secretary at the Nanjing government [Zhu Zongbo 朱宗伯, 會相國于横塘] (which must refer to Zhu Jizuo 朱繼祚, zi Liwang 立望, jinshi of 1619 and a native of Pu-tian, cf. Fujian tongzhi 福建通志, juan 216, f. 5a). This is a good example of the kind of conversation the ancient missioners must have had with non-Christian scholars.
Throughout the book one finds a good deal about the Christian practices of the early church in China. For example, in juan 7 (folio 6b), where the funeral of Mark Chang is described. This book is full of historical details which could be of great help to both secular and ecclesiastical historians. It will perhaps be useful to note down some of these details:

Juan and Folio numbers:
Juan 1, 11b---The pacification and rebellion of Zheng Zhilong 鄭芝龍.
Juan 1, 10a---Necessity of the Catholic press.
Juan 2, 4b---Lin Yijun (author of a preface, see above) and Wang Zheng 王徵 ](ECCP 2:807–809), who after being converted to Catholicism, refused to take concubines.
Juan 2, 9b---The building of the church in Futang 福唐 (Fuqing 福清) was started in the spring of 1631, completed in the summer of the same year, but it was not put into service until the autumn.
Juan 4, 24a---The Xiuzhenhui 修真會 in Zhangzhou 漳州, the patron of which was Lü Dongbin, a Taoist deity.
Juan 5, 14a, 23b and Juan 6, 24a---Catholic books in Chinese in circulation in those days.
Juan 6, 9b---The Catholics proposed to establish a Society of Chastity.
Juan 6, 13b, 16a---The Sodality of Taoyuan 桃源.
Juan 6, 28a--- The new church built in Longjiang 龍江, dedicated to Our Lady of the Snow (see also juan 8, f. 25a).
Juan 6, 29a--- The Catholics of Longjiang proposed to establish a local Sodality.
Juan 7, 19b, 20a---The discovery of the Nestorian monument.
Juan 8, 10b--- Many conversions among the poor but few among the rich.
Juan 8, 18b–19b The three Duan 段 brothers of Shanxi: Peter Duan Gun 段袞, Duan Xi 段襲 (Vital?) and Duan Yi 段扆 (Paul?), all staunch Catholics, friends of Alfonso Vagnone and benefactors of the newly founded mission in Shanxi.
Source: Albert Chan, S.J., Chinese Books and Documents in the Jesuit Archives in Rome, p. 131-133.