This book is the first scholarly study of the famous Jesuit Chinese children’s primer, the Four Character Classic, written by Giulio Aleni (1582–1649) while living in Fujian, China. This book also includes masterful translations of both Wang Yinglin’s (1551–1602) hallowed Confucian Three Character Classic and Aleni’s Chinese catechism that was published during the Qing (1644–1911). Clark’s careful reading of the Four Character Classic provides new insights into an area of the Jesuit mission in early modern China that has so far been given little attention, the education of children. This book underscores how Aleni’s published work functions as a good example of the Jesuit use of normative Chinese print culture to serve the catechetical exigencies of the Catholic mission in East Asia, particularly his meticulous imitation of Confucian children’s primers to promote decidedly Christian content.

This book is the first scholarly study of the famous Jesuit Chinese children's primer, the Four Character Classic, written by Giulio Aleni (1582-1649) while living in Fujian, China. This book also includes masterful translations of both Wang Yinglin's (1551-1602) hallowed Confucian Three Character Classic and Aleni's Chinese catechism that was published during the Qing (1644-1911). Clark's careful reading of the Four Character Classic provides new insights into an area of the Jesuit mission in early modern China that has so far been given little attention, the education of children. This book underscores how Aleni's published work functions as a good example of the Jesuit use of normative Chinese print culture to serve the catechetical exigencies of the Catholic mission in East Asia, particularly his meticulous imitation of Confucian children's primers to promote decidedly Christian content.

Jesuit Letters From China, 1583–84 was first published in 1986. Minnesota Archive Editions uses digital technology to make long-unavailable books once again accessible, and are published unaltered from the original University of Minnesota Press editions. The first eight letters from Jesuit missionaries on mainland China were written in 1583–84 and published in Europe in 1586. M Howard Rienstra's translated marks their first appearance in English. The letters chronicle the patient efforts of Michele Ruggieri and the famed Matteo Ricci to learn Chinese, to gain acceptance in Chinese society, and to explain Christianity to a highly sophisticated non-Christian culture. They also described the China of the late Ming dynasty (1368–1644), a country whose immense size and population had excited the imagination of Europeans for generations. It was Francis Xavier's dream that this mighty kingdom and civilization be opened to the Christian gospel. His dream was at least tentatively fulfilled when Michele Ruggieri was granted residence first in Canton and then in Chao-ch'ing in 1583. Accompanied first by Francesco Pasio and later by Matteo Ricci, Ruggieri initiated the Christian mission in China. Their letters, published initially as an appendix to a volume of Jesuit letters from Japan, were abbreviated and censored by their European editor. In edited form, the letters appeared in 1586 in one French, on German, and three Italian editions. The China of Ruggieri and Matteo Ricci had remained, however, both suspicious of, and closed to, foreigners - a fact which the original letters do not gloss over. Rienstra was carefully compared the abbreviated and censored versions of these letters in their originals, still preserved in the Jesuit archives in Rome. The letters in general indicate how tenuous the Jesuits' situation was and note candidly that only two baptisms had been performed on the mainland during their stay. These results stand in marked contracts to the reports from Japan of tens of thousands of baptisms and to the reports from Portuguese Macao, where Chinese converts were compelled to wear European cloths and to take European names. Such Europeanization was thought to be inappropriate to a successful Christian mission in China. Though criticized at the time by their colleagues in Macao, Ruggieri, Pasio, and Ricci committed themselves to a program of cultural respect and accommodation. They learned both written and spoken Chinese, ingratiated themselves with the ruling classes by exhibiting their learning and courtesy, and appeared to have become Chinese themselves. When Matteo Ricci became Ruggieri's successor and his name became synonymous with the success of the Jesuit mission in China, it was to these methods that its success was owed. Unfortunately, the prevailing European ethnocentrism could not accept the concept of cultural accommodation. The editors thus censored the letters to convey the impression of a triumphant and culturally superior Christian mission in China. Jesuit Letters From China is a publication of the James Ford Bell Library at the University of Minnesota.

The True Record of the Lord of Heaven (Tianzhu shilu, 1584) by the Jesuit missionary Michele Ruggieri was the first Chinese-language work ever published by a European. Despite being published only a few years after Ruggieri started learning Chinese, it evinced sophisticated strategies to accommodate Christianity to the Chinese context and was a pioneering work in Sino-Western exchange. This book features a critical edition of the Chinese and Latin texts, which are both translated into English for the first time. An introduction, biography, and rich annotations are provided to situate this text in its cultural and intellectual context.

The rulers of the overseas empires summoned the Society of Jesus to evangelize their new subjects in the ‘New World’ which Spain and Portugal shared; this book is about how two different missions, in China and Peru, evolved in the early modern world. From a European perspective, this book is about the way Christianity expanded in the early modern period, craving universalism. In China, Matteo Ricci was so impressed by the influence that the scholar-officials were able to exert on the Ming Emperor himself that he likened them to the philosopher-kings of Plato’s Republic. The Jesuits in China were in the hands of the scholar-officials, with the Emperor at the apex, who had the power to decide whether they could stay or not. Meanwhile, in Peru, the Society of Jesus was required to impose Tridentine Catholicism by Philip II, independently of Rome, a task that entailed compliance with the colonial authorities’ demands. This book explores how leading Jesuits, Matteo Ricci (1552-1610) in China and José de Acosta (1540-1600) in Peru, envisioned mission projects and reflected them on the catechisms they both composed, with a remarkable power of endurance. It offers a reflection on how the Jesuits conceived and assessed these mission spaces, in which their keen political acumen and a certain taste for power unfolded, playing key roles in envisioning new doctrinal directions and reflecting them in their doctrinal texts.

This book offers a study of the cosmogonic works by Fr. Angelo Zottoli S.J., a Jesuit missionary who has received relatively little attention by modern scholars, but who deserves a special recognition for his theological and philosophical ideas. More generally, the book aims to shed light on the importance of cosmogony in the cross-cultural and interdisciplinary environment of Xujiahui, the area in modern Shanghai where Zottoli flourished. It shows how through Zottoli’s teaching and sermons he was able to reimagine his own cosmogonic ideas, his personality, and his relationship with local Chinese converts. Among Zottoli’s most famous students was Ma Xiangbo (馬相伯 1840–1939) and Zottoli played a crucial role in Ma’s intellectual formation. A wider familiarity with Zottoli’s works is not only interesting in and of itself, but also paves the way to future studies on the complex and multifaceted relationship between European missionaries and Chinese students in Shanghai during the nineteenth century.