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East Syriac Christianity in Mongol-Yuan China (12Th 14Th Centuries)
Orientalia biblica et christiana 18 East Syriac Christianity in Mongol-Yuan China (12th–14th centuries) Bearbeitet von Li Tang 1. Auflage 2011. Buch. XVII, 169 S. Hardcover ISBN 978 3 447 06580 1 Format (B x L): 17 x 24 cm Gewicht: 550 g Weitere Fachgebiete > Religion > Christliche Kirchen & Glaubensgemeinschaften Zu Inhaltsverzeichnis schnell und portofrei erhältlich bei Die Online-Fachbuchhandlung beck-shop.de ist spezialisiert auf Fachbücher, insbesondere Recht, Steuern und Wirtschaft. Im Sortiment finden Sie alle Medien (Bücher, Zeitschriften, CDs, eBooks, etc.) aller Verlage. Ergänzt wird das Programm durch Services wie Neuerscheinungsdienst oder Zusammenstellungen von Büchern zu Sonderpreisen. Der Shop führt mehr als 8 Millionen Produkte. Li Tang East Syriac Christianity in Mongol-Yuan China 2011 Harrassowitz Verlag · Wiesbaden ISSN 09465065 ISBN 978-3-447-06580-1 III Acknowledgement This book is the outcome of my research project funded by the Austrian Science Fund (Fonds zur Förderung der wissenschaftlichen Forschung, abbreviated as FWF) from May 2005 to April 2008. It could not be made possible without the vision of FWF in its support of researches and involvement in the international scientific community. I take this opportunity to give my heartfelt thanks, first and foremost, to Prof. Dr. Peter Hofrichter who has developed a passion for the history of East Syrian Christianity in China and who invited me to come to Austria for this research. He and his wife Hilde, through their great hospitality, made my initial settling-in in Salzburg very pleasant and smooth. My deep gratitude also goes to Prof. Dr. Dietmar W. Winkler who took over the leadership of this project and supervised the on-going process of the research out of his busy schedule and secured all the ways and means that facilitated this research project to achieve its goals. -
Saint Eric of Pordenone Catholic.Net
Saint Eric Of Pordenone Catholic.net A Franciscan missionary of a Czech family named Mattiussi, born at Villanova near Pordenone, Friuli, Italy, about 1286; died at Udine, 14 January 1331. About 1300 he entered the Franciscan Order at Udine. Towards the middle of the thirteenth century the Franciscans were commissioned by the Holy See to undertake missionary work in the interior of Asia. Among the missionaries sent there were John Piano Carpini, William Rubruquis, and John of Montecorvino. Odoric was called to follow them, and in April, 1318, started from Padua, crossed the Black Sea to Trebizond, went through Persia by way of the Tauris, Sultaniah, where in 1318 John XXII had erected an archbishopric, Kasham, Yezd, and Persepolis; he also visited Farsistan, Khuzistan, and Chaldea, and then went back to the Persian Gull. From Hormuz he went to Tana on the Island of Salsette, north of Bombay. Here he gathered the remains of Thomas of Tolentino, Jacopo of Padua, Pietro of Siena, and Demetrius of Tiflis, Franciscans who, a short time before, had suffered martyrdom, and took them with him so as to bury them in China. From Salsette he went to Malabar, Fondaraina (Flandrina) that lies north of Calicut, then to Cranganore that is south of Calicut, along the Coromandel Coast, then to Meliapur (Madras) and Ceylon. He then passed the Nicobar Islands on his way to Lamori, a kingdom of Sumoltra (Sumatra); he also visited Java, Banjarmasin on the southern coast of Borneo, and Tsiompa (Champa) in the southern part of Cochin China, and finally reached Canton in China. -
The Catholic Church in China: a New Chapter
The Catholic Church in China: A New Chapter PETER FLEMING SJ with ISMAEL ZULOAGA SJ Throughout the turbulent history of Christianity in China, Christians have never numbered more than one per cent of China's total population, but Christianity has never died in China as many predicted it eventually would. One could argue that Christianity's influence in China has been greater than the proportion of its Christians might warrant. Some have argued that Christianity became strong when Chinese governments were weak: What we seem to be witnessing today in China, however, is a renewal of Christianity under a vital communist regime. That Christianity is in some ways becoming stronger today under a communist regime than it was before the communists is an irony of history which highlights both the promise and the burden of Christianity's presence in China. Today China is no less important in the history of Christianity than she was during Francis Xavier's or Matteo Ricci's time. There are one billion Chinese in China today and 25 million overseas Chinese. These numbers alone tell us of China's influence on and beneficial role for the future and the part that a culturally indigenous Chinese Christianity might play in that future. There is a new look about China today. What does Christianity look like? What has it looked like in the past? The promise and burden of history The Nestorians first brought Christianity to China in the seventh century. The Franciscans John of PIano Carpini and John of Montecorvino followed them in the 13th century. -
The Franciscans in Cathay: Memory of Men and Places. a Contribution for the Genealogy of Geographical Knowledge of Alexander Von Humboldt
Universitätsverlag Potsdam Artikel erschienen in: Ottmar Ette, Eberhard Knobloch (Hrsg.) HiN : Alexander von Humboldt im Netz, XVI (2015) 30 2015 – 101 p. ISSN (print) 2568-3543 ISSN (online) 1617-5239 URN urn:nbn:de:kobv:517-opus4-86895 Internationale Zeitschrift für Humboldt-Studien International Review for Humboldt Studies Revista internacional de estudios humboldtianos Revue internationale d’études humboldtiennes HiN XVI 30 2015 Universität Potsdam Berlin-Brandenburgische Akademie der Wissenschaften Empfohlene Zitation: Giuseppe Buffon: The Franciscans in Cathay, In: Ette, Ottmar; Knobloch, Eberhard (Hrsg.). HiN : Alexand-er von Humboldt im Netz, XVI (2015) 30, Potsdam, Universitätsverlag Potsdam, 2015, S. 13–28. DOI https://doi.org/10.18443/212 Soweit nicht anders gekennzeichnet ist dieses Werk unter einem Creative Commons Lizenzvertrag lizen- ziert: Namensnennung 4.0. Dies gilt nicht für zitierte Inhalte anderer Autoren: https://creativecommons.org/licenses/by-nc/4.0/deed.de 13 Giuseppe Buffon The Franciscans in Cathay: memory of men and places. A Contribution for the genealogy of geographical knowledge of Alexander von Humboldt Summary The study analyzes the process that leads to the elabo- majus), che Humlbodt stesso stima mediatore cultura- ration of the thesis of a continuity between the Medi- le per antonomasia. La parte conclusiva della ricerca si eval Asia mission and the New World mission. This ef- occupa di stabilire modalità e ragioni della secolarizza- fort, undertaken by the Catholic historiography of the zione del concetto di missione, cioè del trasferimento mission during the XIX century, is the result of the im- all’interesse cartografico dell’anelito alla propagazione pulse provided by Alexander von Humboldt’s studies del messaggio cristiano fino agli estremi confini della about the discovery of America (Examen critique). -
Chan Insights and Oversights
CHAN INSIGHTS AND OVERSIGHTS CHAN INSIGHTS AND OVERSIGHTS AN EPISTEMOLOGICAL CRITIQUE OF THE CHAN TRADITION BERNARD FAURE PRINCETON UNIVERSITY PRESS PRINCETON, NEW JERSEY Copyright © 1993 by Princeton University Press Published by Princeton University Press, 41 William Street, Princeton, New Jersey 08540 In the United Kingdom: Princeton University Press, Chichester, West Sussex All Rights Reserved Library of Congress Cataloging-in-Publication Data Faure, Bernard. Chan insights and oversights: an epistemological critique of the Chan tradition / Bernard Faure. p. cm. ISBN 0-691-06948-4 ISBN 0-691-02902-4 (pbk.) 1. Knowledge, Theory of (Buddhism). 2. Hermeneutics—Religious aspects—Zen Buddhism. 3. Zen Buddhism—Study and teaching. 4. Zen Buddhism—Doctrines. I. Title. BQ4440.F38 1993 294.3—dc20 92-37150 This book has been composed in Linotron Sabon Princeton University Press books are printed on acid-free paper, and meet the guidelines for permanence and durability of the Committee on Production Guidelines for Book Longevity of the Council on Library Resources Second printing, and first paperback printing, 1996 Printed in the United States of America by Princeton Academic Press 10 98765432 For Anna Seidel CONTENTS ACKNOWLEDGMENTS ix ABBREVIATIONS xi INTRODUCTION 3 Chan as Secondary Orientalism 5 The Cultural "Encounter Dialogue " 9 Comparison, Counterpoint, Intertwining 10 PART ONE CHAPTER ONE Chan/Zen in the Western Imagination 15 Missionary Accounts 15 Buddhism and Quietism 29 Chan and Indian Mysticism 34 The Apostle Bodhidharma 45 Claudel -
Cult-Images and Religious Ethnology: the European Exploration of Medieval Asia and the Discovery of New Iconic Religions
CULT-IMAGES AND RELIGIOUS ETHNOLOGY: THE EUROPEAN EXPLORATION OF MEDIEVAL ASIA AND THE DISCOVERY OF NEW ICONIC RELIGIONS ● by Michele Bacci The geographic knowledge of Central and Far Eastern Asia was impressively wid- ened, during the thirteenth and fourteenth centuries, by a great number of literary re- ports that described the customs, religions, and cultural habits of several previously ignored peoples. Since Ramusio’s times, scholars dealing with the history of European explorations have often taken into account such phenomena as a preliminary step to the expansion of Western civilization throughout the rest of the world during the mod- ern era.1 Much less attention has been paid to the actual contingencies such early explorers experienced during their journeys and the cultural patterns they made use of in their first contacts with the unknown populations living in those distant countries. An abridged, preliminary Italian version of this article was published as “L’Asia e la geografia delle im- magini” in J. Vlietstra and M. Civai, eds., Sindrome d’Oriente (Milan 2003) 31–51 (with English and Chi- nese tranlations at 99–112 and 131–144). 1 On Western travelers to Central Asia and China see esp. A. De Gubernatis, Storia dei viaggiatori ita- liani nelle Indie Orientali (Livorno 1875); H. Yule, Cathay and the Way Thither, Being a Collection of Mediaeval Notices of China, ed. H. Cordier (London 1914–1916); L. Olschki, Marco Polo’s Precursors (Baltimore 1943); Ch. Dawson, The Mongol Mission: Narratives and Letters of the Franciscan Missionar- ies in Mongolia and China of the Thirteenth and Fourteenth Centuries (New York 1955); L. -
IN of Canada
National Library Bibliothèque nationale IN of Canada du Canada Acquisitions and Acquisitions et Bibliographie Services services bibliographiques 395 Wellington Street 395, rue Wellington OttawaON K1AON4 Ottawa ON K1A ON4 Canada Canada Your fi& Votre riference Our & Notre réUrence The author has granted a non- L'auteur a accordé une licence non exclusive licence dowing the exclusive pemettant à la National Library of Canada to Bibliothèque nationale du Canada de reproduce, loan, distribute or seU reproduire, prêter, distribuer ou copies of this thesis in microfom, vendre des copies de cette thèse sous paper or elecironic formats. la fome de microfiche/îilm, de reproduction sur papier ou sur format électronique. The author retains ownership of the L'auteur conserve la propriété du copyright in this thesis. Neither the droit d'auteur qui protège cette thèse. thesis nor substantial extracts from it Ni la thèse ni des extraits substantiels may be printed or otherwise de celle-ci ne doivent être imprimés reproduced without the author's ou autrement reproduits sans son permission. autorisation. ABSTRACT While Edward Said's theory of Orientalism insightfully probes the production of knowledge in colonial settings, it has been criticized by other theories emphasizing more the voiçe of indigenous resistance, the independence of the agency from a dominating discourse of a historical period and the transformation of Orientalists in the Orient. Applying the concepts from both Said and his critics, this thesis examines the texts of American Presbyterian missionary W.A.P. Martin. Three types of discourses are isolated from Martin's texts: colonial discourse, missionary discourse and academic discourse. -
Ary to Ethiopia. Aedesius and His Brother
Africa Aedesius (4th century). Syrian pioneer mission- ratism and persecution. Despite the failure of ary to Ethiopia. Aedesius and his brother FRU- North African Christianity to contextualize the MENTIUS were traveling on a ship with their fa- faith, Augustine’s observation that the story of ther from Tyre to India when the ship was the African church is the story of the clash of wrecked. All on board except the two brothers two kingdoms, the City of God and the earthly were killed; they were found by representatives city, continued to illuminate African church his- of the Ethiopian King Ella Amida and taken into tory. his service. Their education stood them in good Ethiopia. Solid evidence for the conversion of stead and they introduced the king and his Ethiopia appears in 350, when King Ezana be- young son to the Christian faith. When Aeizanas, gins to ascribe his victories to the “Lord of All the prince, became king he and his court gave . Jesus Christ who has saved me” rather than themselves to Christ. Eventually Aedesius re- to the traditional gods. Crucial to this change turned to Tyre, while Frumentius was appointed was the ministry of Bishop FRUMENTIUS, who had bishop and returned to Ethiopia. been commissioned by Athanasius of Alexandria A. SCOTT MOREAU as a missionary to Ethiopia. The precedent set by Athanasius became entrenched and the Ethio- Bibliography. S. C. Neill, HCM. pian Orthodox Church continued to receive its abun (bishop) by appointment of the Egyptian Africa. The growth of the church in Africa is one Coptic patriarch. -
Sino-Japanese Mutual Understanding As
Toward a History Beyond Borders Contentious Issues in Sino-Japanese Relations Daqing Yang, Jie Liu, Hiroshi Mitani, and Andrew Gordon, editors This volume brings to English-language readers the results of an important long term project of historians from China and Japan addressing contentious issues in their shared modern histories. Originally published simultaneously in Chinese and Japanese in 2006, the thirteen essays in this collection focus renewed attention on a set of political and historiographical controversies that have steered and stymied Sino-Japanese relations from the mid-nineteenth century, through World War II,. to the present. These in-depth contributions explore a range of themes, from prewar diplomatic relations and conflicts, to wartime collaboration and atrocity, to. postwar commemorations, and text book debates - all while grappling with the core issue of how history has been researched, written, taught, and understood in both countries. In the context of a wider trend toward cross-national dialogues over historical issues, this volume can be read as both a progress report and a case study of the effort to overcome contentious prob lems of history in East Asia. r·- I Toward a History Beyond Borders_ Contentious Issues in 5 ino-Japanese Relations Edited by Daqing Yang, Jie Liu, Hiroshi Mitani, and Anqrew Gordon Published by the Harvard University Asia Center and distributed by Harvard University Press Cambridge (Massachusetts) and London, 2012 © ZOI2 by The President and Fellows of Harvard College Printed in the United States of America The Harvard University Asia Center publishes a monograph series and, in coordination with the Acknowledgments Fairbank Center for Chinese Studies, the Korea Institute, the Reischauer Institute of Japanese Studies, and other faculties and institutes, administers research projects designed to further schol arly understanding of China, Japan, Vietnam, Korea, and other Asian countries. -
THE CONVERSION of the ALANI by the FRANCISCAN MISSIONARIES in CHINA in the FOURTEENTH CEN'fury
THE CONVERSION OF THE ALANI BY THE FRANCISCAN MISSIONARIES IN CHINA IN THE FOURTEENTH CEN'fURY FRANK W. IKLE THESE NOTES DEAL WITH ONE PHASE OF THE MISSIONARY activities of the Franciscans in China during the Mongol period, namely, the conversion of the people of the Alani to the Roman church.1 This particular event was selected in order to raise some questions regarding the general problem of conversion and of the motivations involved in the acceptance of a higher religion. When describing the conversion of Northern Europe to Christianity after the fall of Rome, most historians tend to agree that Christianity con- quered not only because it came as a higher religion, but also because it represented a superior civilization and a superior political power. Christianity in crossing the Alps as a higher religion seemed to offer to the barbarian greater supernatural help, since it was dogmatically formulated, efficiently organized, and spread by the burning missionary zeal of the early Christian Church. Representing the surviving culture of the civilized world, it was offered with authority as a finished system to simple people. Finally, and perhaps most decisively, Christianity came as the representative of Rome, with all the prestige and power of the empire. Christianity north of the Alps apr;eaied first of all to kings, the strong and the free. It seems conversion meant primarily a political decision to the barbarian kings, as in the case of Clovis. The idea that conversion is primarily due to the impact of a superior " civilization. and political power is also well supported outside the Roman church. -
The Silk Road Volume 10 2012 Contents Dedication
ISSN 2152-7237 (print) ISSN 2153-2060 (online) The Silk Road Volume 10 2012 Contents Dedication ................................................................................................................................................. [iii] The Image of the Wheeled Vehicle in the Mongolian Altai: Instability and Ambiguity, by Esther Jacobson-Tepfer .......................................................................................................... 1 Vehicles of the Steppe Elite: Chariots and Carts in Xiongnu Tombs, by Bryan K. Miller ................................................................................................................. 29 Yuezhi on Bactrian Embroidery from Textiles Found at Noyon uul, Mongolia, by Sergey A. Yatsenko ................................................................................................................ 39 Production Sites in Karakorum and Its Environment: A New Archaeological Project in the Orkhon Valley, Mongolia, by Ernst Pohl, Lkhagvadorj Mönkhbayar, Birte Ahrens et al. ......................................... 49 Preliminary Report on the Ceramics of Chinese Origin Found East of the Old Mongolian Capital Karakorum, by Anne Heussner .................................................................................................................... 66 Bactrian Historical Inscriptions of the Kushan Period, by Nicholas Sims-Williams ...................................................................................................... 76 The Bibi Khanum Mosque in Samarqand: -
Brief History of the Catholic Church in China
Brief history of the Catholic Church in China BEIJING (CNS) — Catholic scholars and sociologists sometimes refer to the current religious revival in China as the country’s fifth evangelization. They consider the first evangelization when an Assyrian monk, Alopen, brought Christianity across the Silk Road to what is now Xi’an, China, in the seventh century. The period was commemorated with the erection of the Nestorian Stone, a 10-foot- high tablet that describes Christian doctrine and ceremonies, the development of Christianity in China and the support Christianity was given by some emperors of the Tang Dynasty. The stone contains doctrinal, historical and eulogistic contents that most scholars say could be accepted by all Christians today. The stone is preserved in the Provincial Museum of Shaanxi, in Xi’an. Late in the 13th century, Italian Franciscan Father John of Montecorvino became the first Catholic missionary to China, and the period that followed became known as the second evangelization. In 1307, Pope Clement V made Father John an archbishop for his success at converting some high-level Chinese officials, baptizing about 6,000 people and erecting churches. The Franciscans operated in China for nearly 100 years; the New Catholic Encyclopedia indicates that in 1368 China might have had as many as 30,000 Catholics, although most did not belong to the majority Han ethnic group. This period was the second evangelization. Early in the 16th century, Jesuits, Franciscans, Augustinians and Dominicans tried to gain a foothold in China but could not make it past the port of Guangzhou, where they were allowed to stay for short periods.