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A imagem do catolicismo na China no final da Dinastia Ming e no início da Dinastia Qing (1582-1722) com o foco na Companhia de Jesus
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Entre o período do final da dinastia Ming ao início da dinastia Qing, o catolicismo
deu nova entrada em território chinês graças aos esforços dos jesuítas. Depois de deixarem as
suas primeiras pegadas na cidade de Macau, os jesuítas espalharam-se um pouco por toda a
China e, desde as províncias costeiras, como Guangdong e Fujian, até aos centros políticos,
em Nanquim e Pequim, evangelizaram camponeses, letrados, funcionários, nobres e
imperadores, e exerceram cargos em várias dinastias, incluindo a dinastia Ming e a dinastia
Qing.
A razão pela qual os jesuítas alcançaram realizações mais notáveis e duradouras do
que outras ordens religiosas na China é que, em primeiro lugar, eles adaptaram-se à cultura
chinesa e adotaram, desde o início, uma atitude mais aberta, aprendendo, assim, a língua e a
escrita chinesas enquanto estudavam assiduamente os clássicos do confucionismo. E, em
segundo lugar, os jesuítas sempre foram tenazes e cuidadosos no seu contacto com o povo
chinês, além de ser constante, o contacto era também inclusivo, o que permitia aos jesuítas
chegar a todos os grupos sociais e pregar, assim, às várias camadas da sociedade chinesa.
Foram, então, a permeabilidade e a abertura dos jesuítas que lhes permitiram adotar
diferentes abordagens missionárias para diferentes grupos chineses. A fim de alcançar os
melhores resultados numa missão de tão importância para a ordem, os jesuítas souberam
destacar as diferentes características do catolicismo, mas também as semelhanças entre o
catolicismo e o confucionismo em certos aspetos, nunca esquecendo os pontos fortes que a si
e à religião católica estavam associados: a ciência e a tecnologia ocidentais – inovadoras para a sociedade chinesa – e a vida após a morte – a grande promessa do catolicismo. Assim, a
imagem do catolicismo não foi uniforme aos olhos dos letrados confucionistas que ocuparam
o papel mais importante na estrutura do Estado, dos imperadores que possuíram o supremo
poder e das massas populares que constituíram a maioria da população chinesa. As diferenças
e ligações entre as imagens determinaram o futuro destino do catolicismo. Este trabalho
pretende, assim, analisar as diferentes imagens do catolicismo nas visões dos diferentes
grupos da sociedade chinesa, para explorar as características do desenvolvimento do
catolicismo na China.
Between the period from the end of the Ming Dynasty and the beginning of the Qing Dynasty, Catholicism entered again the Chinese territory thanks to the efforts of the Jesuits. After leaving their first footprints in the city of Macau, the Jesuits spread all over China, from the coastal provinces, such as Guangdong and Fujian to the political centers in Nanjing and Beijing, they evangelized peasants, scholars, officials, nobles, and emperors, and held positions in various dynasties, including the Ming Dynasty and the Qing Dynasty. The reason why the Jesuits achieved more remarkable and lasting achievements than other religious orders in China is that, firstly, they adapted to the Chinese culture and adopted a more open attitude from the beginning, learning the Chinese language and writing while studying assiduously those Confucian classics. Secondly, they were always tenacious and careful in their constant with the Chinese people, not only was the contact constant, but it was also inclusive, which allowed the Jesuits to reach social classes and preach to the various layers of the Chinese society. It was therefore the Jesuits' permeability and openness that allowed them to adopt different missionary approaches to different groups of the Chinese. In order to achieve the best results in a mission of such importance for the order, the Jesuits were able to highlight the different characteristics of Catholicism, but also the similarities between Catholicism and Confucianism in certain aspects, never forgetting the strengths that were associated with them and with the Catholic religion: Western science and technology - innovative for Chinese society - and life after death - the great promise of Catholicism. Thus, the image of Catholicism was not uniform in the eyes of the Confucian scholars who occupied the most important role in the state structure, the emperors who possessed supreme power, and the masses who made up the majority of the Chinese population. The differences and connections between the images determined the future fate of Catholicism in China. This paper tries to analyze the different images of Catholicism in the views of different groups of the Chinese, to explore the characteristics of the development of Catholicism in China.
Between the period from the end of the Ming Dynasty and the beginning of the Qing Dynasty, Catholicism entered again the Chinese territory thanks to the efforts of the Jesuits. After leaving their first footprints in the city of Macau, the Jesuits spread all over China, from the coastal provinces, such as Guangdong and Fujian to the political centers in Nanjing and Beijing, they evangelized peasants, scholars, officials, nobles, and emperors, and held positions in various dynasties, including the Ming Dynasty and the Qing Dynasty. The reason why the Jesuits achieved more remarkable and lasting achievements than other religious orders in China is that, firstly, they adapted to the Chinese culture and adopted a more open attitude from the beginning, learning the Chinese language and writing while studying assiduously those Confucian classics. Secondly, they were always tenacious and careful in their constant with the Chinese people, not only was the contact constant, but it was also inclusive, which allowed the Jesuits to reach social classes and preach to the various layers of the Chinese society. It was therefore the Jesuits' permeability and openness that allowed them to adopt different missionary approaches to different groups of the Chinese. In order to achieve the best results in a mission of such importance for the order, the Jesuits were able to highlight the different characteristics of Catholicism, but also the similarities between Catholicism and Confucianism in certain aspects, never forgetting the strengths that were associated with them and with the Catholic religion: Western science and technology - innovative for Chinese society - and life after death - the great promise of Catholicism. Thus, the image of Catholicism was not uniform in the eyes of the Confucian scholars who occupied the most important role in the state structure, the emperors who possessed supreme power, and the masses who made up the majority of the Chinese population. The differences and connections between the images determined the future fate of Catholicism in China. This paper tries to analyze the different images of Catholicism in the views of different groups of the Chinese, to explore the characteristics of the development of Catholicism in China.