예수회 선교사들의 明淸交替에 대한 인식변화와 선교의 모색
The Jesuit missionaries in the Ming-Qing Transitional Period
0
조회
0
다운로드
3
인용
0
참고문헌
키워드
초록
The Ming-Qing Transitional Period was important in the history of the missions of the Jesuits in China. Before the Qing troops control of southwest of China, the Jesuit had to decide switch their allegiance to the Qing empire or not. So I aim to explain how the Jesuit was able to accept the Manchu as a China's new masters. This paper is based on Jesuit missionaries' descriptions, especially Martino Martini's De Bello Tartarico Historia. Martini's report offers some of the result of his researches in China, for Martini himself had lived through the frightful occurrences which brought about the overthrow of the Ming dynasty. The fall of the Ming Dynasty and the conquest of the Qing regime brought some difficult years for the Jesuits. Some Jesuit missionaries managed to impress Manchu commanders with a display of western science and to be politely invited to join the new order, others endured imprisonment and privations, as did Lodovico Buglio and Gabriel de Magalhaes in Sichuan in 1647-48 or Alvaro Semedo in Canton in 1649. In the Ming-Qing Transitional Period, it was not uncommon for some Jesuits to find themselves on different sides of the front lines: while Adam Schall was an important counselor of the Qing Shunzhi Emperor in Beijing, Michał Boym travelled from the jungles of south-western China to Rome. As you know, the jesuit missionaries introduced Western science, to Chinese society, and carried on significant inter-cultural with Chinese scholars, particularly representatives of Confucianism. According to the Matteo Ricci's policy of accommodation, they described him as an emperor who just tried to learn Chinese culture and the scientific accomplishments of the Jesuits. Also, they emphasized that the Qing empire inherited many important institutions from the preceding Ming Dynasty. This process brought about the success of missionary work. In Qing Court, Jesuit missionaries enabled themselves him to procure from the emperor permission for the Jesuits to build churches and to preach throughout the country.
Abstract
The Ming-Qing Transitional Period was important in the history of the missions of the Jesuits in China. Before the Qing troops control of southwest of China, the Jesuit had to decide switch their allegiance to the Qing empire or not. So I aim to explain how the Jesuit was able to accept the Manchu as a China's new masters. This paper is based on Jesuit missionaries' descriptions, especially Martino Martini's De Bello Tartarico Historia. Martini's report offers some of the result of his researches in China, for Martini himself had lived through the frightful occurrences which brought about the overthrow of the Ming dynasty. The fall of the Ming Dynasty and the conquest of the Qing regime brought some difficult years for the Jesuits. Some Jesuit missionaries managed to impress Manchu commanders with a display of western science and to be politely invited to join the new order, others endured imprisonment and privations, as did Lodovico Buglio and Gabriel de Magalhaes in Sichuan in 1647-48 or Alvaro Semedo in Canton in 1649. In the Ming-Qing Transitional Period, it was not uncommon for some Jesuits to find themselves on different sides of the front lines: while Adam Schall was an important counselor of the Qing Shunzhi Emperor in Beijing, Michał Boym travelled from the jungles of south-western China to Rome. As you know, the jesuit missionaries introduced Western science, to Chinese society, and carried on significant inter-cultural with Chinese scholars, particularly representatives of Confucianism. According to the Matteo Ricci's policy of accommodation, they described him as an emperor who just tried to learn Chinese culture and the scientific accomplishments of the Jesuits. Also, they emphasized that the Qing empire inherited many important institutions from the preceding Ming Dynasty. This process brought about the success of missionary work. In Qing Court, Jesuit missionaries enabled themselves him to procure from the emperor permission for the Jesuits to build churches and to preach throughout the country.
참고문헌 (56)
- David E. Mungello, "Curious Land: Jesuit Accommodation and the Origins of Sinology" (1985), University of Hawaii Press
- Edward Kajdanski, "Ostatni Wysannik Dynastii Ming" (1998)
- Edwin J. Van Kley, "News from China: Seventeenth-Century European Notices of Manchu Conquest", The Journal of Modern History, 45(4) (1973)
- George Dunne, "Generation of Giants: The Story of the Jesuit in China in the Last Decades of the Ming Dynasty" (1962), University of Notre Dame Press
- Jonathan D. Spence, "The Memory palace of Matteo Ricci" (1984), Viking
- Jonathan D. Spence, "To Change China: Western Advisers in China" (1980), Penguin Books
- Jonathan Spence, "The Chan's Great Continent: China in Western Minds" (1999), W. W. Norton & Company
- Liam M. Brockey, "Journey to the East : The Jesuit Mission to China, 1579-1724" (2007), Belknap Press
- 計翔翔, "17世紀中期漢學著作硏究: 以曾德昭 『大中國志』 和安文思 『中國新史』 爲中心" (2002), 上海古籍出版社
- 顧衛民, "清初順康雍三朝對天主教政策由寬容到嚴禁的轉變, in 文化雜誌" (2002)
- 김병태, "명말청초 ‘전례논쟁'의 선교사적 이해", 한국기독교와 역사, (28), pp.163~190 (2008), 한국기독교역사학회
- 김상근, "동서문화의 교류와 예수회 선교역사" (2006), 한들출판사
- 노기식, "청 전기 천주교 수용과 금교", 중국학논총, (15), pp.123~145 (2002), 중국학연구소
- 먼젤, "진기한 나라, 중국", pp.76~121 (2009), 나남
- 潘鳳娟, "從‘西學’到‘漢學’: 中國耶蘇會與歐洲漢學", 漢學硏究通信, 27(2)통권 : 106 (2008)
- 方豪, "中國天主敎史人物傳 上", pp.305~311 (1988), 中華書局
- 方豪, "中國天主敎史人物傳 中", pp.114~119 (1988), 中華書局
- 세메도, "大中國志", pp.129~130 (1998), 上海古籍出版社
- 송영배, "17세기(명말) 마테오 리치(利瑪竇)의 중국전교와 유교관", 철학사상, 3 (1994)
- 신주현, "明代 佛郞機 인식과 南京敎案 (1616-1617)", 명청사연구, (34), pp.59~88 (2010), 명청사학회
- 沈定平, "論衛匡國在中西文化交流史上的地位與作用, in 中國社會科學" (1995)
- 沈定平, "明淸之際中西文化交流史" (2007), 商務引書館
- 안경덕, "적응과 관용-명말청초 반기독교정서의 기원과 확산-", 석사, pp.2003
- 안대옥, "마테오 리치(利瑪竇)와 補儒論", 동양사학연구, (106), pp.117~158 (2009), 동양사학회
- 에드워드 카잔스키, "卜彌格, 中國的使臣", pp.90~114 (2001), 大象出版社
- 吳金成, "1607年의 南昌敎案과 紳士", 동양사학연구, 80, pp.3~95 (2002), 동양사학회
- 오금성, "명청왕조교체와 신사", 중국학보, 43 (2000)
- 원정식, "17世紀 地域과 世界의 만남 : 天主敎의 福建 傳來", 역사문화연구, (35), pp.229~258 (2010), 역사문화연구소
- 林仁川, "明末淸初中西文化衝突" (1999), 華東師範大學出版社
- 張國剛, "明清传教士的當代中国史, in 社會科學戰線" (2004)
- 張國剛, "明清传教士與欧洲汉学" (2001), 中国社会科学出版社
- 莊吉發, "淸朝政府對天主敎從容敎政策到禁敎政策的轉變", 淸史論集, 4 (1997)
- 정성화, "한국 관련 지식의 유럽적 기반과 내용 -17세기 전반기 예수회 중국 선교사들의 기록을 중심으로-", 대구사학, 97, pp.1~34 (2009), 대구사학회
- 鄭輝, "衛匡國及其漢學名著『韃靼戰記』, in 新世紀圖書館" (2009)
- 조너선 스펜스, "근대 중국의 서양인 고문들", pp.22~23 (2009), 이산
- 조너선 스펜스, "마테오리치, 기억의 궁전" (1999)
- 조너선 스펜스, "칸의 제국", pp.60~61 (2000), 이산
- 최소자, "17ㆍ18 세기의 중국의 대서양관 -淸實錄 중심으로-", 동양사학연구 (1974)
- 최소자, "근대 동서문화교류의 양상 - 중국에 비추어진 서양", 이화사학연구, 13 (1983)
- 崔韶子, "中國에서 본 西洋―傳統時代를 중심으로―", 동양사학연구, 80, pp.4~126 (2002), 동양사학회
- 최소자, "동서문화교류사연구-명청시대 서학수용-" (1987), 삼영사
- 한연정, "마테오 리치와 교류한 漢人士大夫", 명청사연구, 14 (2002)
- 許明龍, "衛匡國在華行迹再探, in 世界宗敎硏究" (1995)
- 黄玉军, "明清之际西方传教士在中西文化交流中的作用", 济宁师范专科学校学报, (1) (2007)
- 黃一農, "兩頭蛇: 明末淸初的第一代天主敎徒" (2006), 上海古籍出版社
- "甲申传信錄 卷2, in 大同", pp.28~29 (1982), 上海書店
- "韃靼戰記" (2008), 中華書局
- "韃靼征服中國史" (2008), 中華書局
- "韃靼中國史" (2008), 中華書局
- "大中國志" (1998), 上海古籍出版社
- "明史", ~
- 費賴之, "入華耶蘇會士列傳" (1936), 商務印書館
- 方豪, "中國天主敎史人物傳" (1988), 中華書局
- "中西交通史料滙編" (1977), 中華書局
- 줄리오 알레니, "職方外紀" (2005), 일조각
- "淸世祖實錄", ~