Academic literature on the topic 'Missions – Chine – Histoire'
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Journal articles on the topic "Missions – Chine – Histoire"
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Hsia, Ronnie Po-chia. "Jesuit Foreign Missions. A Historiographical Essay." Journal of Jesuit Studies 1, no. 1 (2014): 47–65. http://dx.doi.org/10.1163/22141332-00101004.
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A review of recent scholarship on early modern Jesuit missions, this essay offers a reflection on the achievements and desiderata in current trends of research. The books discussed include studies on Jesuit missions in China (Matteo Ricci), on the finances of the eighteenth-century Madurai mission in India, the debates over indigenous missions in the Peruvian province in the sixteenth and early seventeenth century, on print and book culture in the Jesuits’ European missions, and finally a series of studies on German-speaking Jesuit missionaries in Brazil, Chile, and New Granada.
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Anderson, Gerald. "Peter Parker and the Introduction of Western Medicine in China Peter Parker et l'introduction de la médecine occidentale en Chine Peter Parker und die Einführung westlicher Medizin in China Peter Parker y la Introducción de Medicina Occidental en China." Mission Studies 23, no. 2 (2006): 203–38. http://dx.doi.org/10.1163/157338306778985776.
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AbstractIn the context of the life and missionary career of Peter Parker, M.D., a graduate of Yale who went to China in 1834, this article looks first at three issues: Who was the first medical missionary? Who was the first medical missionary in China? Who first introduced Western medicine in China?It also considers the tensions in the emerging understanding of the role of a medical missionary in the mid-nineteenth century, and the problems this caused for Parker, which led to his dismissal by the American Board of Commissioners for Foreign Missions.It then assesses the role of Parker as an American diplomat, when he became involved, first as a part-time secretary and interpreter, and confidential advisor, for the U.S. Commissioner to China, and helped to negotiate the first treaty between China and the United States in 1844. And later when Parker himself was appointed as the US Commissioner, and proposed aggressive military action against China, which led to his recall by the US State Department.Finally, in retirement for 30 years in Washington, DC, Parker received numerous honors and recognition, including appointment as a corporate member of the American Board, which earlier had terminated him as a missionary. Jetant un regard sur la vie et la carrière missionnaire de Peter Parker, M.D., diplômé de Yale parti en Chine en 1834, cet article pose d'abord trois questions: Qui a été le premier missionnaire médecin? Qui a été le premier missionnaire médecin en Chine? Qui a le premier introduit la médecine occidentale en Chine?Il considère aussi les tensions à l'œuvre dans la conception progressive du rôle d'un missionnaire médecin au milieu du dix-neuvième siècle, et les problèmes que cela a causé à Parker, allant jusqu'à la démission de ses fonctions par le Bureau américain des Missions étrangères.Il évalue ensuite le rôle de Parker comme diplomate américain lorsqu'il entra en scène d'abord comme secrétaire-interprète à temps partiel et conseiller particulier du Haut-commissaire américain pour la Chine, et qu'il aida à négocier le premier traité entre la Chine et les Etats-Unis en 1844. Et plus tard, lorsque Parker fut lui-même nommé Haut-commissaire américain et proposa une action militaire agressive contre la Chine, ce qui conduit à son rappel par le Département d'Etat américain.Finalement, retiré pendant trente ans à Washington, D.C., Parker reçut reconnaissance et de nombreux honneurs, y compris sa nomination au Bureau américain qui l'avait démis comme missionnaire quelques années auparavant. Im Zusammenhang mit dem Leben und der Missionslaufbahn des Arztes Peter Parker, einem Absolventen von Yale, der 1834 nach China ging, beleuchtet dieser Artikel eingangs drei Fragen: Wer war der erste ärztliche Missionar? Wer war der erste ärztliche Missionar in China? Wer hat die westliche Medizin als erster in China eingeführt?Der Artikel behandelt auch die Spannung zwischen dem damals entstehenden Begriff der Aufgabe eines ärztlichen Missionars Mitte des 19. Jahrhunderts und den Problemen, die er für Parker bedeutete und die zu seiner Entlassung vom American Board of Commissioners für auswärtige Mission führte.Dann bewertet der Artikel die Rolle Parkers als amerikanischer Diplomat, als er zuerst als Teilzeit Sekretär, Übersetzer und geheimer Berater für den US Commissioner in China arbeitete und ihm half, 1844 den ersten Vertrag zwischen China und den USA auszuhandeln. Und später, als Parker selbst zum US Commissioner bestellt wurde und eine aggressive militärische Vorgangsweise gegen China vorschlug, was zu seiner Abberufung durch das US State Department führte.Schließlich, über 30 Jahre im Ruhestand in Washington D.C., erhielt Parker zahlreiche Ehren und Anerkennung, eingeschlossen seine Berufung als Vollmitglied des American Board, das ihn früher als Missionar abgesetzt hatte. En el contexto de la vida y carrera misionera de Peter Parker, M.D., un graduado de la universidad Yale que fue a China en 1834, este artículo examina primero tres asuntos: ¿Quién era el primero misionero médico? ¿Quién era el primero misionero médico en China? ¿Quién era el primero para introducir medicina Occidental en China?También considera las tensiones en el entendimiento desallorrando del papel de un misionero médico en el siglo medio-decimonono, y los problemas éstas causó para Parker, que llevó a su despido por el Junta Norteamericano de Comisionados de las Misiones Extranjeras.Luego el articulo evalúa el papel de Parker como un diplomático norteamericano, cuando llegó a ser ocupado, primero como una secretaria de la jornada incompleta e intérprete, y consejero confidencial, para el EE.UU. Comisionado a China, y ayudó negociar el primer tratado entre China y los Estados Unidos en 1844. Y más tarde cuando Parker que se fijó como el Comisionado estadounidense, y se propuso acción agresiva militar contra China, que resultó en su revocación por el EE.UU. Departamento Estatal.Finalmente, durante su jubilación de 30 años en Washington, D.C., Parker recibió honores numerosos y reconocimiento, incluso su nombramiento como un miembro corporativo de la Junta Norteamericana, que más temprano lo había terminado como un misionero.
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Wu, Huiyi. "Comment écrire une histoire plurilingue de la mission en Chine ?" Écrire l'histoire, no. 19 (December 1, 2019): 63–71. http://dx.doi.org/10.4000/elh.1874.
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Wang, Mingyu, and Jing Li. "The Historic Mission of Chinese Semiotic Scholars." Chinese Semiotic Studies 14, no. 2 (May 25, 2018): 137–48. http://dx.doi.org/10.1515/css-2018-0009.
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Abstract Semiotics as a science of signs originated from Europe and America where France, the USA and Russia are acknowledged as the three epicenters for semiotics studies. Comparatively, in China, the conscious study of semiotics as an independent discipline started much later; yet, the traditional Chinese culture is imbued with bountiful semiotic resources. In response to the prospects of semiotics studies around the globe, how should China, with its deep-rooted traditional culture and unique semiotic resources, integrate itself with the world as a powerhouse in semiotics studies? How can it gain its access to the academic discourse of semiotics? What should it do to establish a school of semiotics studies featuring Chinese characteristics and to contribute to the world’s semiotics studies? These questions, which still remain to be answered, concern not only the process and progress of semiotics studies in China but the historic mission of Chinese semiotics as well. The paper highlights 12 semiotic spheres unique to China and six aspects of the academic philosophy of Chinese semiotics, hereby calling for long-term and sustained efforts to advance the progress of semiotics studies in China. And it is the authors’ belief that China’s bountiful semiotic resources and relevant research achievements will be a contribution to the world’s semiotics studies.
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Sharkey, Heather J. "An Egyptian in China: Ahmed Fahmy and the Making of “World Christianities”." Church History 78, no. 2 (May 28, 2009): 309–26. http://dx.doi.org/10.1017/s000964070900050x.
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Ahmed Fahmy, who was born in Alexandria, Egypt, in 1861 and died in Golders Green, London, in 1933, was the most celebrated convert from Islam to Christianity in the history of the American Presbyterian mission in Egypt. American Presbyterians had started work in Egypt in 1854 and soon developed the largest Protestant mission in the country. They opened schools, hospitals, and orphanages; sponsored the development of Arabic Christian publishing and Bible distribution; and with local Egyptians organized evangelical work in towns and villages from Alexandria to Aswan. In an age when Anglo-American Protestant missions were expanding across the globe, they conceived of their mission as a universal one and sought to draw Copts and Muslims alike toward their reformed (that is, Protestant) creed. In the long run, American efforts led to the creation of an Egyptian Evangelical church (Kanisa injiliyya misriyya) even while stimulating a kind of “counter-reformation” within Coptic Orthodoxy along with new forms of social outreach among Muslim activists and nationalists.
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Szippl, Richard F. "The Cross and the Flag." Mission Studies 14, no. 1 (1997): 175–202. http://dx.doi.org/10.1163/157338397x00112.
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AbstractChina has always occupied a special place in the history of Christian Missions. The second half of the nineteenth century was a time of especially intense missionary interest in China that coincided with a rapid overseas economic, military, and political expansion of the Western world. Conventionally, there have been two approaches to the question of the relationship between Christian missions and Western expansion. One paints missionaries as the vanguard of Western colonization, while the other stresses the detached idealism of the missionaries. In fact, the relationship between Christian missions and Western expansionism is a complicated one. This article considers this problematic relationship from a diplomatic perspective based on the views of Max von Brandt, a veteran German diplomat and expert in East Asian affairs at the end of the nineteenth and beginning of the twentieth centuries. Retiring from diplomatic service after thirty-three years in East Asia, Brandt served as an adviser to the German Foreign Office, and wrote a dozen books and over a hundred periodical articles on East Asian and other topics. The article briefly sketches Brandt's involvement with the mission question as a diplomat, and then analyses his writings on the subject. It shows how complicated the relationship between Christian missions and the policies of the Western governments really was. On the one hand, as the German envoy in China, Brandt promoted the German government protection of Catholic missionaries and intervened with the Chinese government repeatedly for the safety and security of Western missionaries when it suited the basic aims of government policy. At the same time, however, Brandt's diplomatic reports and later writings clearly reveal a basically negative appraisal of the effects of missionary activity. From Brandt's diplomatic perspective, Christian missions in China were both boon and bane.
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Lewis, Nicholas J. "Revisiting De Christiana Expeditione as an Artefact of Globalisation." Itinerario 45, no. 1 (March 15, 2021): 47–69. http://dx.doi.org/10.1017/s0165115321000097.
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AbstractFor Europeans, Matteo Ricci's mission memoirs proved to be the most comprehensive and accessible book about China. Ricci's account of the early Jesuit mission was immensely popular, receiving translations into most European languages. Until the twentieth century, however, anyone who read Ricci's narrative was not reading what Ricci himself had written. Rather, they were reading a curated translation produced by one of his successors, Nicolas Trigault. The resulting work, De Christiana Expeditione apud Sinas, was an edited translation, substantially the same but often different than Ricci's original manuscript.This article reexamines Trigault's translation, on its own terms, as an artefact of globalisation. Not only does the adaptation reveal information about the Jesuit missions that Ricci's manuscript did not, but it also had a significant impact on European Catholics, as its dissemination inspired would-be missionaries to seek their vocations in China.
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Dommen, Arthur J., and George W. Dalley. "The OSS in Laos: The 1945 Raven Mission and American Policy." Journal of Southeast Asian Studies 22, no. 2 (September 1991): 327–46. http://dx.doi.org/10.1017/s002246340000391x.
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In September 1945, the U.S. Office of Strategic Services (OSS) headquarters in Kunming dispatched a mission to Laos. The purpose and composition of the mission were described on the first page of the mission's report as follows:The Raven Mission was put on by OSS in cooperation with AGAS [Air Ground Aid Section], and parachuted near Vientiane, French Indo-China on 16 September 1945 for Prisoner of War relief work. This mission was activated following a request by G-5 SOS. The mission was composed of the following personnel: Major [Aaron] Bank, Mission Leader; Major [Charles] Holland, Executive Officer; Lt. [Alger] Ellis, Asst. Executive Officer; Lt. Phelan, AGAS Representative; Lt. [B. Hugh] Tovar, Reports Officer; Lt. Reese, Reports Officer; T/5 McKowan, Radio Operator; T/5 Blandin, Medic; Lao Trug [Luu], Interpreter.
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Bruner, Jason. "Inquiring into Empire: Princeton Seminary’s Society of Inquiry on Missions, the British Empire, and the Opium Trade, Ca. 1830‐1850." Mission Studies 27, no. 2 (2010): 194–219. http://dx.doi.org/10.1163/157338310x536438.
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AbstractPrinceton Seminary was intimately involved in the North American foreign missions movement in the nineteenth century. One remarkable dimension of this involvement came through the student-led Society of Inquiry on Missions, which sought to gather information about the global state of the Christian mission enterprise. This paper examines the Society’s correspondence with Protestant missionaries in China regarding their attitudes to the British Empire in the years 1830‐1850. It argues that the theological notion of providence informed Princetonians’ perceptions of the world, which consequently dissociated the Christian missionary task with any particular nation or empire. An examination of the Society of Inquiry’s correspondence during the mid-nineteenth century reveals much about Protestant missionaries and their interactions with the opium trade and the results of the First Opium War (1839‐1842). Princetonians’ responses to the opium trade and the First Opium War led ultimately to a significant critique of western commercial influence in East Asia. In conclusion, this paper questions the extent to which commerce, empire, and Christian missions were inherently associated in nineteenth century American Protestant missionary activity.
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Kulikov, Andrey M. "Correspondence of Archimandrite Palladius (Kafarov) with E. K. Byutsov." Oriental Studies 20, no. 4 (2021): 68–79. http://dx.doi.org/10.25205/1818-7919-2021-20-4-68-79.
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The article contains the correspondence of participant XII (1840–1849), head XIII (1849–1859) and XV (1865–1878) of Russian Ecclesiastical Missions in Beijing (REM), the greatest Russian orientalist, Archimandrite Palladius (Kafarov) (1817–1878) to the head of the Russian Diplomatic Mission in China, Evgeny Karlovich Byutsov (1837–1904). The original letters were found by the author in the State Archive of the Russian Federation (Moscow) in the Byutsov collection. The analyzed letters were written in Beijing from June 30 to December 3, 1877, during the period when Archimandrite Palladius (Kafarov) was the head of the XV Russian Ecclesiastical Mission, and Yevgeny Byutsov led the Russian diplomatic mission in China. The study of documents that were not yet introduced into scientific circulation aims to fill in the gaps in the study of the activities of the XV Russian Ecclesiastical Mission in Beijing and its contacts with the Russian Diplomatic Mission in China. The letters provide rich material on the relationship between the two leaders of the most important Russian authorities, officially operating in the Chinese capital after the Second Opium War. The letters contain numerous details about the everyday aspects of the life of XV REM, including many References to earlier unknown difficulties encountered by the chief of the XV REM with its employees. Archimandrite Palladius pays much attention to the description of the restructuring of the Northern Metochion of the REM, which began during this period.
Dissertations / Theses on the topic "Missions – Chine – Histoire"
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Duteil, Jean-Pierre. "Le rôle des Jésuites en Chine et au Dai-Viêt : de la mort de François-Xavier à la dissolution de la compagnie de Jésus (1552-1773)." Paris 1, 1993. http://www.theses.fr/1993PA010721.
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La thèse situe la compagnie de Jésus par rapport à l'Asie récemment découverte dans une première partie. Ses représentants, analysés à travers les fiches constituées pour chaque missionnaire, sont issus des principaux foyers européens de la reforme catholique et d'horizons sociaux divers. Les moyens d'accès à l'Asie, voie maritime mais aussi terrestre, révèlent les difficultés liées au "patronage" portugais. La correspondance et les imprimés dépouillés dans les principaux dépôts d'archives (Chantilly, Paris, Rome) permettent de présenter l'histoire évènementielle de la mission jésuite en Chine : les recherches théologiques post-tridentines portent les religieux à l'idée d'"adaptation", refusée par l'Europe du second XVIIe siècle qui crée la "querelle des rites". La troisième partie tente de replacer les communautés chrétiennes dans leur cadre régional, en Chine et au Dai-Viêt; plus importantes par leur spécificité que par le nombre, elles sont gagnées par les tendances syncrétiques du fonds religieux chinois. Les missionnaires européens sont confrontés à une société qu'ils découvrent et dont ils transmettent l'image, proposant à l'occident des mutations importantes et provoquant des réactions "sinophiles" et "sinophobes". La cinquième et dernière partie montre quels ont été les moyens de la transmission du savoir, facilitée par la volonté impériale de se constituer un entourage de savants et de techniciens jésuites. L'exégèse des "classiques" ebtraibe une dangereuse confrontation entre les cadres chronologiques chinois et ceux de la vulgate, qui a fait oublier les découvertes réalisées dans d'autres domainesThe first part of the thesis studies the society of jesus in relation to the newly discovered parts of Asia. The index-cards, used for each missionary, show that the jesuits came from the main European centers of the catholic reformation and from different social backgrounds. The routes to asia, by sea and by land, reveal the difficulties associated with portuguese "padroado". The history of the jesuit mission in china has been retraced from the study of letters and printed papers, found in the main record offices of chantilly, paris and rome, theological research, subsequent tot the council of trent, leads the jesuits to the idea of "adapatation". But its rejection by Europe in the second half of the 17th century gives rise to the "Chinese rites case". The third part attempts to situate the christian communites in their regional context in China and Dai-Vie ; they are more important for their original nature than for their number, and are influenced by chinese religious traditions. These european missionaries pass on the image of the society they discover, thus proposing to the west important changes, which give rise to "sinophile" and "sinophobe" reactions. The fiftch and last part demonstrates the means by which knowledge was conveyed, means which were facilitated by the desire of the emperor to surround himself by a body of jesuit scientists and craftsmen
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Li, Shenwen. "Stratégies missionnaires des jésuites français en Nouvelle-France et en Chine au XVIIe siècle." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1998. http://www.collectionscanada.ca/obj/s4/f2/dsk2/tape15/PQDD_0013/NQ36297.pdf.
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Lafond, Jean-Philippe. "La bureaucratie impériale chinoise sous le regard jésuite aux 16e et 18e siècles." Thesis, Université Laval, 2010. http://www.theses.ulaval.ca/2010/27227/27227.pdf.
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Dufour-Bergeron, Pierre-Luc. "Étude comparée des missions médicales de Norman Bethune en Espagne et en Chine (1936-1939)." Master's thesis, Université Laval, 2015. http://hdl.handle.net/20.500.11794/26521.
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Dans la seconde moitié des années 1930, de nombreux conflits éclatent dans le monde. La Guerre civile espagnole, qui oppose le gouvernement républicain et les troupes nationalistes du général Francisco Franco, débute en 1936. En 1937, c’est la Seconde Guerre sino-japonaise qui débute en Asie. Les besoins médicaux sont alors énormes dans les deux cas. Le médecin canadien Norman Bethune se rend successivement en Espagne et en Chine afin d’y apporter sa contribution professionnelle. Il se retrouve alors confronté à des conditions médicales aux antipodes de ce qu’il avait connues dans sa pratique antérieure. À Madrid, il développe son unité mobile de transfusion sanguine, une solution permettant d’acheminer d’importantes quantités de sang d’un hôpital à l’autre et de soigner plusieurs soldats blessés au front. Dans le nord de la Chine, région contrôlée par les communistes, il doit cependant en faire beaucoup plus. Il invente notamment des instruments, prend en charge la formation du personnel médical, met sur pied un hôpital-école et pratique un très grand nombre d’opérations. Bien qu’il se dévoue à sa cause dans les deux cas, il devient, après sa mort, un héros national en Chine mais pas en Espagne. Plusieurs points expliquent pourquoi et comment ses missions se sont déroulées de façon totalement différente et pourquoi les résultats n’ont pas été les mêmes dans les deux pays.
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Deshayes, Laurent. "La mission du Tibet." Nantes, 2001. http://www.theses.fr/2001NANT3025.
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Fondée en 1846, la Mission du Tibet fut confiée aux prêtres de la Société des Missions Étrangères de Paris. Ils tentèrent de pénétrer au Tibet, sans succès, et s'installèrent dans les Marches tibétaines (Sichuan, Yunnan), et dans le sud du Sikkim. Durant plus d'un siècle, sous cinq épiscopats, les religieux furent les témoins, les victimes et parfois les acteurs d'événements politiques opposant Pékin et Lhassa. Ils furent aussi l'avant-garde de la France au coeur de l'Asie. Ce fut d'abord le temps des pionniers : Mgrs ThomineDesmazures (1857-1864), Chauveau (1864-1877) et Biet (1877-1901) lancèrent de vaines expéditions vers le Toit du monde et furent confrontés, dans les Marches tibétaines, au pouvoir des monastères bouddhistes et des seigneurs locaux. Puis, grâce à Mgr Giraudeau (1901-1936), à la faveur du soulèvement des populations tibétaines (1905), et malgré les demandes d'alliance faites par le Xllle Dalai Lama, la France espéra renforcer ses liens avec la Chine impériale.
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Muhlheim, Laurence. "Deux siècles de protestantisme en Chine : Missions, indigénisation et défis." Thesis, Lyon 2, 2011. http://www.theses.fr/2011LYO20131.
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Cette thèse examine les conditions d’implantation, de diffusion et d’acclimatation du protestantisme en Chine depuis l’apparition des premières missions protestantes à nos jours. Elle retrace, dans le long terme, la manière dont les communautés ecclésiales sont devenues autonomes et ont spécifié ces critères d’autonomie. La partie la plus dynamique et porteuse d’avenir se trouve dans les Eglises de maison, fortement imprégnées de la théologie évangélique et pentecôtiste qui remonte aux faith missions du 19ème siècle, elles-mêmes issues des revivals anglo-saxons. Chaque chapitre illustre l’un des grands moments qui ont scandé l’histoire du protestantisme chinois, avec pour objectif d’intégrer ces périodes et leurs acteurs dans le mouvement global de son installation en Chine, pour montrer que la dynamique d’acculturation qui l’accompagne a pu se maintenir précisément en vertu de sa rapidité - le sort du protestantisme en Chine semble s’être joué en quelques décennies seulement. Les enchainements chronologiques (missions, processus d’autonomie, Réveils chinois, communisme et création d’une Eglise d’état, etc.) ont fait sens et ont permis au protestantisme de s’enraciner en tant que religion populaire grâce à des patriarches de l’Eglise chinoise devenus des icônes en résistant aux répressions du gouvernement communiste. La vitalité des Eglises de maison en marge de l’Eglise gouvernementale réside dans la volonté des différents réseaux d’Eglises de maison d’harmoniser leur théologie dans l’objectif d’un projet missionnaire commun à vocation transnationaleThis thesis examines the conditions of implementation, dissemination and acclimatization of Protestantism in China from the appearance of the first Protestant missions to the present. It traces, in the long run, the way the communities have become self-governing and have specified the criteria of independence. The most dynamic and promising future is in the house church movement, strongly impregnated with evangelical and Pentecostal theology dating back to the 19th century faith missions, themselves derived from Anglo-Saxon revivals. Each chapter illustrates one of the great moments that have punctuated the history of Chinese Protestantism, with the aim of integrating these periods and their actors in a global dynamic, in order to show that the protestant acculturation was realised in only several decades. The chronological sequences (missions, autonomy process, revivals, communism, creation of a state church, etc.) hastened Protestantism to take roots as a popular religion. Patriarchs of the Chinese church became icons by resisting the communist government repression. The vitality of the house church movement resides in the will of the various networks to harmonize their theology for the purpose of a transnational missionary project
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C, Fleury Samuel. "Le financement canadien-français de la mission chinoise des Jésuites au Xuzhou de 1931 à 1949." Thesis, Université Laval, 2014. http://www.theses.ulaval.ca/2014/30139/30139.pdf.
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Les Jésuites du Québec œuvraient à l'accomplissement de la mission chinoise de Xuzhou que le Saint-Siège leur confiait en 1931. Ceux-ci captaient le soutien de nombreux bienfaiteurs canadiens-français gagnés aux causes missionnaires. Un musée d'art chinois et la revue missionnaire Le Brigand étaient les principales publicités de leurs activités en Chine. De juin 1931 à août 1950, plus de 1,1 million de dollars canadiens était donné à l'Église du Xuzhou via la Procure des Missions Étrangères de Chine, une institution jésuite fondée à Québec pour financer la mission. La pauvreté, les imprévus climatiques et l'instabilité politique maintenaient la communauté catholique du Xuzhou dans un état de dépendance face aux dons de l'Église canadienne-française. Favorisant le financement des institutions d'enseignement de l'Église du Xuzhou, les Jésuites du Québec ont formé peu de prêtres chinois avant leur expulsion de la Chine par le Parti communiste chinois à partir de 1949.The Quebec Jesuits were given the Chinese mission of Xuzhou by the Holy See in 1931. They were supported by many French Canadian donors convinced of the importance of missionary causes. A museum of Chinese arts and the missionary review Le Brigand were the principal publicity of their activities in China. From June 1931 to August 1950, more than 1.1 million of Canadian dollars were given to the Church of Xuzhou by the Procure des Missions Étrangères de Chine, a Jesuit institution founded at Quebec to fund the mission. Poverty, climate instability and political insecurity maintained the Catholic community of Xuzhou in a state of dependence towards the French Canadian Church's generosity. Prioritizing the financing of the schools of the Church of Xuzhou, the Quebec Jesuits trained few Chinese priests before their exile of China by the Chinese Communist Party, starting in 1949.
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Tian, Weishuai. "L’Institut des Hautes Etudes Industrielles et Commerciales de Tianjin (Tientsin) : une institution missionnaire française en Chine, de 1923 à 1951." Thesis, Paris 4, 2014. http://www.theses.fr/2014PA040104.
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L’Institut des Hautes Etudes Industrielles et Commerciales de Tianjin, fondé en 1923 et dirigé par les jésuites français, est destiné à la jeunesse chinoise : leur fournir une formation professionnelle de haut niveau comme dans les établissements d’enseignement supérieur de l’Europe, et par eux gagner une bienveillance pour la mission catholique en Chine ; les autorités françaises, espérant distribuer l’influence française, subventionnent cette œuvre dès l’origine et la soutiennent en cas de besoin. L’Institut fut officiellement reconnu par le gouvernement chinois comme « Collège de Gong Shang » en 1933, et « Université de Jingu » en 1948. Il fut enfin nationalisé par le régime communiste en 1951. Cette thèse vise la fondation de l’Ecole, ses évolutions et ses développements dans les changements politiques et sociaux de la Chine moderne ; elle analyse ses rapports avec le monde catholique et les autorités chinoises et étrangères. Malgré une courte période d’existence, comment l’Ecole a écrit ses pages d’histoires ? Est-elle parvenue au but de sa fondation ? Et enfin, sa fermeture est-elle une histoire de héros ?Kung Shang University of Tianjin, founded in 1923 and directed by the Jesuits, was meant for Chinese youth: provide them with a vocational training of high level like in the educational establishments in Europe and through them gain some favour for the Catholic Mission in China; French authorities, hoping an expansion of the French influence, support this enterprise from the beginning and support it again whenever needed. The Institute was officially recognized by the Chinese Government as “Gongshang College” in 1933, and “Jingu University” in 1948. It was later nationalized by the Communist Regime in 1951. This thesis questions the foundation of this school, its evolution and developments in the context of the socio-political changes of Modern China. It analyses its interactions between the Catholic world and the political authorities, Chinese and Foreign. Within a short period of existence, how did the school write its pages of history? Which pages did it write? Has it reached out the purpose of its foundation? Lastly, its closure. A Hero’s story?
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Li, Ting. "Aux sources de la pensée chinoise : l'oeuvre du P.de Mailla(1669-1748) et l'histoire des idées européennes." Thesis, Montpellier 3, 2015. http://www.theses.fr/2015MON30032.
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Aux sources de la pensée chinoise: l‘œuvre du P.de Mailla (1669-1748) et l’histoire des idées européennesMissionnaire jésuite en Chine, le P. de Mailla publia une oeuvre monumentale sur l'histoire de la Chine et l'origine de la culture chinoise. Son Histoire générale de la Chine eut un retentissement considérable en France et en Europe. L'ouvrage s'inscrivait dans la longue liste des travaux érudits publiés par les jésuites sur la Chine. Une polémique naquit cependant à propos des affirmations de l'auteur sur la haute antiquité de la Chine, qui semblait contester la chronologie biblique. La thèse replace l'ouvrage du P. de Mailla dans son contexte historique ; elle en étudie la gestation et la diffusion dans l'espace européen, et tout particulièrement en France. La recherche porte également sur l’influence de la pensée chinoise auprès des écrivains européens, aux XVIIe et XVIIIe siècles. A travers la réception de l’Histoire, on découvre aussi la différence entre deux types de culture philosophique, notamment en ce qui concerne la vision du cosmos et de l'histoire. Des systèmes métaphysiques divergents sont ainsi mis au jour dans une perspective transculturelle, où les effets de miroir prolongent la quête du sens.Mots-clés: mission(missionnaire), histoire, jésuites, chronologie, cosmologie, valeurs, étude transculturelle et interculturelle, dix-septième et dix-huitièmeAt the source of the Chinese thought: the work of Father Mailla (1669-1748) and the history of european ideasJesuit missionary in China, Father Mailla published a monumental work about chinese history and the origin of Chinese culture. His General history of China had a considerable echo in France and Europe. The book was part of the long list of scholarly works published about China by the Jesuits. However, the polemics were born due to the author's affirmation about chinese high antiquity, who seemed to challenge the biblical chronology.The thesis puts the book of Father Mailla in its historical context; it studied the gestation and the diffusion in the European area, and particularly in France. The Research also focuses on the influence of Chinese thought to the european writers and philosophers in the seventeenth and eighteenth centuries. Through the reception of “history”, we also discover the difference between two types of philosophical culture, particularly with regard to the vision of the cosmos and of the history. The divergent metaphysical systems are brought to light in a transcultural perspective, where the mirror effects extend the search for meaning.Key words. Mission(missionary), history, jesuits, chronology, cosmology, value, intercultural and transcultural studies, seventeenth and eighteenth centuries
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Desbiens, Frédérick. "Le rôle des cinq jésuites Mathématiciens de Louis XIV en Chine aux XVIIe et XVIIIe siècles." Master's thesis, Université Laval, 2015. http://hdl.handle.net/20.500.11794/26185.
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Tableau d'honneur de la Faculté des études supérieures et postdorales, 2015-2016La France du XVIIe siècle s’ouvre sur le monde et Louis XIV pose son regard sur l’Asie. Point important du développement politique et économique des puissants royaumes d’Europe, plusieurs régions asiatiques figurent au centre des ambitions politiques et économiques des royautés européennes, dont le Japon, l’Inde et la Chine. Dans l’objectif de servir les désirs d’expansion du roi français, Jean-Baptiste Colbert (1619-1683) orchestre une mission en Asie, avec comme principal but, l’établissement de missionnaires jésuites français en Chine. Ces ardents religieux et intellectuels aguerris ont pour mandat de contribuer à l’édification de l’Église de Chine par la diffusion du christianisme et le développement d’un clergé français. De plus, les jésuites français, membres de l’Académie royale des sciences de Paris, ont pour mission d’étudier la Chine en profondeur et parfaire les connaissances européennes de ce pays lointain en divers domaines, notamment pour la géographie, les sciences, la politique, la faune et la flore, l’urbanisme, la langue et biens d’autres sujets. Enfin, les missionnaires doivent représenter la France auprès de l’empereur Kangxi dans l’objectif de développer des relations diplomatiques entre les deux royaumes.
Books on the topic "Missions – Chine – Histoire"
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Bernard, Prosper M., Jr, 1972-, ed. De l'autre côté de la terre, la Chine. Montréal: Sciences et culture, 2000.
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Jean, Laporte. Traditions religieuses en Chine et mission chrétienne. Paris: Cerf, 2003.
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Sylvestre, André. François-Régis Clet: Prêtre de la Mission : martyr en Chine 1748-1820. Moissac: A. Sylvestre, 1998.
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Sylvestre, André. François-Régis Clet: Prêtre de la Mission : martyr en Chine 1748-1820. Moissac: A. Sylvestre, 1998.
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Austin, Alvyn. Pilgrims and strangers: The China Inland Mission in Britain, Canada, the United States and China, 1865-1900. North York, Ont: York University?, 1996.
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No Solitary Effort: How the CIM worked to reach the tribes of Southwest China. Pasadena, California: William Carey Library, 2013.
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Mission und Geld: Glaubensprinzip und Spendengewinnung der deutschen Glaubensmissionen. Wuppertal: R. Brockhaus, 2007.
Find full textBook chapters on the topic "Missions – Chine – Histoire"
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Udías, Augustín. "Jesuit Astronomers in China, India and Other Missions (1540–1773)." In Searching the Heavens and the Earth: The History of Jesuit Observatories, 37–59. Dordrecht: Springer Netherlands, 2003. http://dx.doi.org/10.1007/978-94-017-0349-9_3.
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Farge, William J. "Adapting Language to Culture: Translation Projects of the Jesuit Missions in Japan and China." In Cross-Cultural History and the Domestication of Otherness, 67–81. New York: Palgrave Macmillan US, 2012. http://dx.doi.org/10.1057/9781137012821_5.
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Kling, David W. "The Church of the East and the First Catholic Missions (635–1840)." In A History of Christian Conversion, 443–67. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780195320923.003.0017.
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This chapter opens with a broad survey of Christianity’s initial appearance in West Asia and the several papal-sponsored sending missions of a handful of friars that followed. It then moves to a more extended treatment of the first organized and subsidized effort by the Church to penetrate China with the gospel—the first Jesuit mission of the sixteenth and seventeenth centuries. Particular attention is given to the conversionary efforts of Matteo Ricci, the conversion of Xu Guangqi, and European missionary attempts to convert rural people and villagers. The chapter concludes with a brief discussion of the homegrown variety of Christianity that survived during the period when Christianity was officially outlawed in China as a heterodox and “perverse sect.”
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Kling, David W. "Protestant Entrance and Christian Expansion (1840–1950)." In A History of Christian Conversion, 468–93. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780195320923.003.0018.
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Beginning in the 1840s, Anglo-French gunboat diplomacy and “unequal treaties” forcibly opened China to European economic interests and, in so doing, introduced unprecedented opportunities for Christian expansion. Catholic missionaries and priests returned to nurture “Old Catholics” and plant new missions, and for the first time Protestants appeared on the scene with millennial hopes of reaching “China’s millions.” This chapter begins by giving general attention to reasons for the Chinese to reject or accept the Christian message. It then turns to specific discussions of the Taiping Heavenly Kingdom, the China Inland Mission, “Pastor Xi” (Xi Liaozhi), and first-generation Fuzhou Protestants. It concludes with an examination of the views of American theological liberals who, beginning in the late nineteenth century, rejected the traditional Christian emphasis on the necessity of conversion.
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Conroy-Krutz, Emily. "Foreign Missions and Strategy, Foreign Missions as Strategy." In Rethinking American Grand Strategy, 311–28. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780190695668.003.0016.
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This chapter describes how thinking about American foreign missions provides an essential reminder of the sometimes hidden or overlooked role of religion in the history of foreign relations and policy. Accordingly, attention to foreign missions reveals the multiple ways that religious belief and priorities could shape political strategies. In foreign missionaries, one can see a group of early nineteenth-century Americans who had a grand plan for the role of the United States in the world. The United States was, in their view, one of the two seats of “true religion” in the world and accordingly it had a duty to lead the rest of the world toward a particular type of Christianity and “civilization.” This can be seen in the American Board of Commissioners for Foreign Missions’ (ABCFM) general process of location selection as well as their early efforts in China, which they saw as a key strategic location in the overall project of the conversion of the world. Similar dynamics were at work in all of the board’s mission stations, but the particular interest that missionaries, merchants, and diplomats had in relations with China make it a particularly apt location for considering missionary and grand strategy.
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"The Midwest China Oral History Collection." In Critical Readings in the History of Christian Mission, 127–33. BRILL, 2021. http://dx.doi.org/10.1163/9789004399587_008.
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"V. CHRISTIANITY IN CHINA UNDER THE MONGOLS." In A History of Christian Missions in China, 61–77. Piscataway, NJ, USA: Gorgias Press, 2009. http://dx.doi.org/10.31826/9781463213954-006.
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"XXI. RUSSIAN MISSIONS IN THE NINETEENTH CENTURY." In A History of Christian Missions in China, 486–87. Piscataway, NJ, USA: Gorgias Press, 2009. http://dx.doi.org/10.31826/9781463213954-022.
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"IV. CHRISTIANITY IN CHINA BEFORE THE MONGOL DYNASTY." In A History of Christian Missions in China, 46–60. Piscataway, NJ, USA: Gorgias Press, 2009. http://dx.doi.org/10.31826/9781463213954-005.
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"XXIII. CHINA IN A TIME OF REORGANIZATION (1901-1926)." In A History of Christian Missions in China, 527–35. Piscataway, NJ, USA: Gorgias Press, 2009. http://dx.doi.org/10.31826/9781463213954-024.
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