본문 바로가기
KERD
논문KCI 등재

淸ㆍ敎皇廳의 외교관계 수립에 대한 淸朝 관리의 인식과 실천

Perception and Practice of the Qing government official on the establishment of diplomatic relations between Qing dynasty and the Vatican

0

조회

0

다운로드

7

인용

0

참고문헌

키워드

주제분류역사학

초록

After the 1880s, the Qing government officials planned to establish diplomatic relations with the Vatican in an attempt to restrict the wrongdoing of missionaries and to solve the Anti-Christian Movement. They actively communicated this matter with the Qing dynasty and the government official began establishing a diplomatic relations with the Vatican, entering the 20th Century. In an attempt to establish diplomatic relations with the Vatican to develop China's Catholicism, the government officials encouraged the Qing dynasty to actively take advantage of the changes in the international relations, such as France's separation of politics and religion. Such suggestion of the officials was published on newspapers that represented social opinions. The newspapers introduced the fast-changing relationship between France and the Vatican and actively agreed with the Qing Government officials. Despite the suggestion of the Government officials and the social opinions, the Qing Dynasty took no action to establish diplomatic relations with the Vatican. It was because of the intervention of the French Government that tried to keep holding its rights to protect Catholicism in China. Although France underwent changes in its politics-religion relationship in the early 20th Century, France did not stop intervening China's Catholic affairs. Also, the political insights of the Qing Dynasty's Ministry of Foreign Affairs were far inferior to those of Lihongzhang. The Ministry of Foreign Affairs emphasized the negative aspects of establishing diplomatic relations with the Vatican and did not actively consider the issue. Another reason why the Qing Government was not active about the diplomatic relations was because it was not urgent for the Qing Dynasty to do so because the conflicts between its citizens and the religion had been solved. The situation between the Qing Dynasty and the Vatican in Late-Qing was similar to the situation of China today. Currently, the Chinese Government officially announces that they are interested in improving their diplomatic relations with the Vatican, but insists that the Vatican must respect the policies of China's Catholic Church. In fact, the Chinese Government cannot let its people to pledge loyalty to any outer forces. They believe that all Catholic priests pledge loyalty to the Pope and it leads to a political intervention with the Chinese Government. Also, China currently campaigns for ‘One China.' Therefore, China insists that the Vatican must stop its diplomatic relations with Taiwan before attempting to normalize its relationship with Mainland China. If the purpose of trying to establish diplomatic relations with the Vatican between the late 19th Century and the early 20th Century was solving and Anti-Christian Movement issue, what China is doing today is probably a diplomatic measure to isolate Taiwan from the rest of the world.

Abstract

After the 1880s, the Qing government officials planned to establish diplomatic relations with the Vatican in an attempt to restrict the wrongdoing of missionaries and to solve the Anti-Christian Movement. They actively communicated this matter with the Qing dynasty and the government official began establishing a diplomatic relations with the Vatican, entering the 20th Century. In an attempt to establish diplomatic relations with the Vatican to develop China's Catholicism, the government officials encouraged the Qing dynasty to actively take advantage of the changes in the international relations, such as France's separation of politics and religion. Such suggestion of the officials was published on newspapers that represented social opinions. The newspapers introduced the fast-changing relationship between France and the Vatican and actively agreed with the Qing Government officials. Despite the suggestion of the Government officials and the social opinions, the Qing Dynasty took no action to establish diplomatic relations with the Vatican. It was because of the intervention of the French Government that tried to keep holding its rights to protect Catholicism in China. Although France underwent changes in its politics-religion relationship in the early 20th Century, France did not stop intervening China's Catholic affairs. Also, the political insights of the Qing Dynasty's Ministry of Foreign Affairs were far inferior to those of Lihongzhang. The Ministry of Foreign Affairs emphasized the negative aspects of establishing diplomatic relations with the Vatican and did not actively consider the issue. Another reason why the Qing Government was not active about the diplomatic relations was because it was not urgent for the Qing Dynasty to do so because the conflicts between its citizens and the religion had been solved. The situation between the Qing Dynasty and the Vatican in Late-Qing was similar to the situation of China today. Currently, the Chinese Government officially announces that they are interested in improving their diplomatic relations with the Vatican, but insists that the Vatican must respect the policies of China's Catholic Church. In fact, the Chinese Government cannot let its people to pledge loyalty to any outer forces. They believe that all Catholic priests pledge loyalty to the Pope and it leads to a political intervention with the Chinese Government. Also, China currently campaigns for ‘One China.' Therefore, China insists that the Vatican must stop its diplomatic relations with Taiwan before attempting to normalize its relationship with Mainland China. If the purpose of trying to establish diplomatic relations with the Vatican between the late 19th Century and the early 20th Century was solving and Anti-Christian Movement issue, what China is doing today is probably a diplomatic measure to isolate Taiwan from the rest of the world.

참고문헌 (35)

  1. 클로드 쇠텐스, "20세기 중국 가톨릭 교회사", pp.207~212 (2008), 분도출판사
  2. 李天纲, "中国禮仪之争: 历史ㆍ文献和意义" (1998), 上海古籍出版社
  3. 张国刚, "从中西初识到禮仪之争: 明清传教士與中西文化交流" (2003), 人民出版社
  4. 朱静, "罗马天主教会與中国禮仪之争", 復旦学报 (1997)
  5. 陈瑋, "基督教第三次入华與康熙末年的禁教", 历史教学 (2005)
  6. 吴莉苇, "文化争议後的权力交锋-“禮仪之争”中的宗教修会冲突", 世界历史 (2004)
  7. 白新良, "康熙朝奏折和来华西方传教士", 南开学报 (2003)
  8. 吴伯娅, "禮儀之争爆发後康熙对传教士的态度", 历史档案 (2002)
  9. 矢澤利彦, "中國とキリスト敎 -典禮問題-" (1972), 近藤出版社
  10. S.J. Donald, "中國禮儀之爭: 西文文獻一百篇(1645-1941)", 上海古籍出版社
  11. 陳垣 識, "康熙與羅馬使節關係文書" (1974), 文海出版社
  12. P. Pelliot, "蒙古與教廷" (2008), 中华书局
  13. 羅光, "敎廷與中國使節史" (1984), 傳記文學出版社
  14. 顧衛民, "中國與羅馬敎廷關係史略" (2000), 東方出版社
  15. 顧衛民, "中國天主敎編年史" (2003), 上海書籍出版社
  16. 劉鑒唐, "淸代羅馬敎皇十次遣使來華", 歷史大觀園 (1992)
  17. 翁飛, "李鴻章與蠶池口敎堂遷移案", 學術界 (1994)
  18. 秦和平, "淸季中國政府與羅馬敎廷交往史論 in : 社會轉型與敎會大學" (1998), 湖北敎育出版社
  19. 楊大春, "晩淸政府與羅馬敎廷的外交歷程", 史學月刊 (2001)
  20. 曹增友, "羅馬敎廷與中國敎案", 北京社會科學 (2001)
  21. 최병욱, "淸朝敎皇廳의 外交關係 樹立 교섭(1885-1886)과 프랑스 ‘保敎權’ 문제", 동양사학연구, (100), pp.147~176 (2007), 동양사학회
  22. 方豪, "中國天主敎史人物傳", pp.21~26 (2007), 宗敎文化出版社
  23. 廖大珂, "“日落國”考證 - 兼論明代中國與羅馬敎廷的交往", 厦門大學學報 (2005)
  24. Robert Chabrie, "明末奉使罗马教廷耶苏会士卜彌格传" (1941), 商务印书馆
  25. 최병욱, "중국에서의 프랑스 ‘保敎權’의 기원과 성립 ―淸初 프랑스 예수회선교사의 중국파견에서 淸佛<北京條約>의 체결까지―", 명청사연구, (22), pp.235~270 (2004), 명청사학회
  26. 徐一士, "一士譚薈 in :近代史料筆記叢刊", pp.141~145 (2007), 中華書局
  27. 郭廷以, "近代中國史事日誌 下", pp.846~ (1987), 中華書局
  28. 薛福成, "出使四國日記", pp.160~161 (2007), 社會科學文獻出版社
  29. 王明倫, "反洋敎書文揭帖選", pp.398~ (1984), 齊魯書社
  30. 中國第一歷史檔案館, "淸末敎案 第2冊", pp.630~ (1998), 中華書局
  31. 皮后鋒, "嚴復評傳", pp.301~ (2006), 南京大學出版社
  32. H. Cordier, "Historie des Relations de la chine avec les puissances occidentales 1860-1900, vol Ⅲ", pp.468~ (1902), Félix Alcan
  33. 王立新, "晩淸政府對基督敎和傳敎士的政策", 近代史硏究, pp.238~ (1996)
  34. М. М. Шейнман, "梵蒂岡史: 十九世紀末和二十世紀初時期", pp.598~ (1982), 黑龍江人民出版社
  35. 崔 炳 旭, "近代 中國 不平等條約 중의 基督敎 관련 조항의 의미", 중국근현대사연구, (37), pp.1~25 (2008), 중국근현대사학회

관련 논문AI추천

이 간행물의 다른 논문 (7건)