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La Paroisse Urbaine De Pékin Au Xviiie Siècle Qinghua Liu

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La Paroisse Urbaine De Pékin Au Xviiie Siècle Qinghua Liu Missions et chrétientés en transition : la paroisse urbaine de Pékin au XVIIIe siècle Qinghua Liu To cite this version: Qinghua Liu. Missions et chrétientés en transition : la paroisse urbaine de Pékin au XVIIIe siècle. Histoire. Université Paris sciences et lettres, 2017. Français. NNT : 2017PSLEP046. tel-02106781v2 HAL Id: tel-02106781 https://tel.archives-ouvertes.fr/tel-02106781v2 Submitted on 24 Apr 2019 HAL is a multi-disciplinary open access L’archive ouverte pluridisciplinaire HAL, est archive for the deposit and dissemination of sci- destinée au dépôt et à la diffusion de documents entific research documents, whether they are pub- scientifiques de niveau recherche, publiés ou non, lished or not. The documents may come from émanant des établissements d’enseignement et de teaching and research institutions in France or recherche français ou étrangers, des laboratoires abroad, or from public or private research centers. publics ou privés. THÈSE DE DOCTORAT de l’Université de recherche Paris Sciences et Lettres PSL Research University Préparée à l’École Pratique des Hautes Études Missions et chrétientés en transition : La paroisse urbaine de Pékin au XVIIIe siècle École doctorale de l’EPHE – ED 472 Spécialité : Histoire moderne et contemporaine COMPOSITION DU JURY : M. Jean-Robert ARMOGATHE EPHE Soutenue par : Directeur de thèse Qinghua LIU M. Luca GABBIANI le 8 décembre 2017 EFEO Rapporteur, membre du jury M. Vincent GOOSSAERT Dirigée par : EPHE Jean-Robert ARMOGATHE Président M. Nicolas STANDAERT KU LEUVEN Rapporteur, membre du jury Missions et chrétientés en transition : La paroisse urbaine de Pékin au XVIIIe siècle LIU Qinghua Thèse de doctorat soutenue le 8 décembre 2017 Directeur de thèse M. Jean-Robert Armogathe EPHE Rapporteur M. Luca Gabbiani EFEO Président M. Vincent Goossaert EPHE Rapporteur M. Nicolas Standaert KU LEUVEN Remerciements Mes remerciements vont tout d’abord à mon directeur, M. Jean-Robert Armogathe, théologien, historien, philosophe. En acceptant de diriger mon travail, il m’a fait bénéficier de son expérience de la recherche, de ses connaissances érudites sur l’histoire générale du christianisme et de la mission. Je lui sais gré de l’attention et de la patience dont il a fait preuve en répondant à mes questions, en relisant ce texte et en écrivant des lettres innombrables pour me faciliter l’accès aux archives et aux colloques. Je remercie M. Vincent Goossaert, historien d’une étude globale des religions chinoises, de m’avoir fait prendre conscience de l’intérêt de regarder la chrétienté de la mission dans le cadre de l’histoire religieuse locale, comme une étude sociale et économique de la Chine moderne, ouvrant ainsi de nouvelles perspectives. Une école doctorale active sous sa direction m’a permis de me consacrer en toute sérénité à terminer ce travail. Je remercie les institutions pour leurs soutiens : China Scholarship Council (CSC), pour les quatre années de bourse doctorale ; le Penn-State et Mellon Foundation Dissertation Seminar on « European Expansion, Catholic Missions, and the Early Modern World », dirigé par Ronnie Hsia (mai et juin 2009) ; l’École française de Rome (EFR), qui m’a donné une bourse à deux reprises pour mes travaux au sein des archives romaines (avril 2010 et mai 2011) ; l’EPHE, qui m’a financé à l’occasion d’un colloque à Rome (septembre 2010) ; et l’Institut Ferdinand Verbiest, pour ses invitations aux colloques à Leuven (2012 et 2015). Deux projets scientifiques m’ont amené à travailler aux archives : 1° à Rome : « les archives de la mission en Chine », avec la coopération du Vatican et du Diocèse de Macao, financé par l’Institut polytechnique de Macao (MPI, octobre 2010) ; 2° En Chine, « la collection de l’ancienne bibliothèque du Beitang », financé par la Bibliothèque provinciale du Ningxia (mai et juin 2010). Je dois beaucoup au père Claude Lautissier CM, archiviste de la Maison-Mère des Lazaristes de Paris, qui m’a accueilli très chaleureusement et m’a présenté avec une grande compétence tous les fonds inédits qu’ils sont chargés de conserver. Je remercie Wing-Fong Leung et ses collègues de la bibliothèque de l’Institut des Hautes Etudes Chinoises, qui m’ont donné les informations sur les nouvelles acquisitions d’ouvrages asiatiques. Je remercie les archivistes, conservateurs et bibliothécaires : le père Robert Bonfils de l’ASJF à Vanves, le père Jean Charbonnier et Brigitte Appavou de l’AMEP, Roberta Ciocci de l’APF, Barbara Brejon de 1 Lavergnée et Nathalie Monnet de la BnF, les pères jésuites de l’ARSI, les amis de Casanatense, etc. L’atelier Camille Schmitt m’a communiqué le dossier de la restauration et les photos de la peinture du Beitang. Le père Peter Zhao Jianmin, du Diocèse de Pékin, m’a fait partager la vie religieuse contemporaine du Beitang. Je remercie Monsieur et Madame Ricard, qui m’ont accompagné depuis plusieurs années, qui se sont prêtés de bonne grâce au travail de la relecture, de la discussion, et des échanges quotidiens autour de cette thèse. Je remercie Mlle Andrée Villard qui, dès mon arrivée en France, m’a guidé dans la lecture de Leibniz, en souffrant de ma mauvaise prononciation « parisienne ». Je remercie également l’aide de tous ces chercheurs : Françoise Aubin (CNRS), Marianne Bastid-Bruguière (Académie des Sciences morales et politiques), Adam Yuet Chau (Cambridge), Jean-François Chauvard (EFR), Elisabetta Corsi (Sapienza), Michele Fatica (Napoli), Noël Golvers (Leuven), Huang Yinong (Tsinghua), Ronnie Hsia (Penn State), Li Yuzhong (Tsinghua), Lin Meicun (Peking), Luo Feng (Ningxia), Eugenio Menegon (Boston), Thierry Meynard (SYSU), Nicolas Standaert (Leuven), Pierre-Etienne Will (Collège de France), Xu Minglong (CASS), Zhang Xianqing (Xiamen), Zhu Pingyi (Academia Sinica) et Zhuo Xinping (CASS) ; les enseignants-chercheurs des diverses institutions de PSL : Dejanirah Couto, Pierre-Antoine Fabre, Isabelle Landry-Deron, Luca Gabbiani, Pierre Marsone et Ines G. Županov. Je remercie M. Tang Kaijian (Macao), sans qui je n’aurais peut-être pas eu l’idée de travailler sur la paroisse du Beitang. Sa connaissance de la Chine des Ming et des Qing et de la mission en Chine a attisé mon intérêt pour ce domaine de recherche. Les professeurs et les amis de l’Université de Jinan à Canton, Chen Wenyuan, Jiang Caifang, Ma Guang, Lam Fat Iam, Wei Yu et Zhang Zhongpeng, m’ont encouragé à continuer mes études à Paris durant ces années. Je remercie les confrères au « Rez-de-Jardin » de la BnF : Du Xiao, Geng Xing, Lei Yang, Li Jun, Lü Yuchen, Ma Ji, Pan Junliang, Xavier Paroutaud, Wang Huayan, Wu Huiyi, Wu Nengchang, Xu Hui, Zhang Huiming et Zhao Yihan. Je remercie encore Paolo Aranha et les amis rencontrés au Penn State, avec qui nous avons partagé nos expériences de la mission sous divers horizons. Enfin, je remercie les personnes qui m’ont prodigué leurs encouragements au quotidien : mon épouse Dan et nos parents, qui m’ont soutenu fermement durant cette longue marche. 2 Résumé Ce travail présente une histoire sociale de la paroisse du Beitang à Pékin. La première partie montre l’évolution de la paroisse, depuis son émergence en 1688 dans la Cité impériale à sa fermeture en 1827. Après avoir rappelé les services rendus à la Cour par les jésuites suivant leurs divers « métiers », nous avons analysé la situation des jésuites de Pékin après 1773, au moment de la crise de la Compagnie en Europe et en Chine. Les lazaristes arrivèrent en 1785 dans une situation de chaos où se trouvaient les jésuites et leur succédèrent à la Cour des Qing. À la suite des révoltes et des crises de l’Empire, l’état de la mission à Pékin devint de plus et plus fragile, et se posa alors le problème du maintien des chrétientés fragmentées avant l’expulsion des lazaristes par l’empereur mandchou. La seconde partie illustre la constitution d’un réseau, d’une structure et de la vie religieuse d’une paroisse urbaine. En mettant en lumière la coopération de tous les membres de la paroisse, on voit comment cette communauté a pu établir et maintenir une église, une maison charitable et un séminaire dans la société locale. On y voit une religiosité chrétienne sous une forme française ; mais d’autre part, elle rejoint également la tradition des diverses religions chinoises. Nous avons présenté les formes de la piété, les missionnaires, les procureurs, les clergés indigènes et les laïcs dans toutes leurs fonctions pour former une paroisse active au centre ville, dans l’exercice de sa vie religieuse. Avec une liste des livres sacrés et livres de morale chrétiens de langue chinoise, les confréries et les laïcs jouèrent un rôle important dans cette vie, dans le contexte de la Révolution française où le nombre de missionnaires envoyés en Chine était particulièrement réduit. Mots clés : Paroisse urbaine, mission catholique, chrétienté, jésuite, lazariste, Pékin 3 Abstract This dissertation explores a social history of the Beitang parish in Beijing. The first part presents the evolution of the parish from its emergence in 1688 in the Imperial City to its closure in 1827. After an examination of the services rendered to the Qing Court by the Jesuits according to their various “metiers”, we have discussed the situation of the Jesuits in Beijing after 1773, at the time of the crisis of the Society in Europe and China. The Lazarists arrived in 1785 in a situation of chaos where the Jesuits were embroiled and succeeded them to the Qing Court. Following the revolts and crises of the Empire, the state of the mission in Beijing became more and more fragile, and the problem arose of maintaining a fragmented Christianity before their expulsion by the Manchu emperor. The second part illustrates the constitution of a network, a structure and the religious life of an urban parish. In the cooperation of all the members of the parish, we see how this community was able to establish and maintain a church, a charitable house and a seminary within the local society.
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