1

Historical Legacies of Christianity in East Asia

Co-sponsored by

The Kirishitan Bunko at Sophia University

上智大学 キリシタン文庫 &

The Ricci Institute for Chinese-Western Cultural at the University of San Francisco

Saturday, October 5, 2019

Sophia University Central Library L–821

上智大学中央図書館 L-821 Tokyo, Japan

2

9:00 – 9:15 a.m.: Symposium Opening Ceremony & Group Photo

9:20 – 10:50 a.m.: PANEL I: CHRISTIANITY IN JAPAN

Chair: KAWAMURA Shinzō 川村信三 (Sophia University)

Presentations:

1. Ubaldo IACCARINO (Academia Sinica, Taiwan):

Missionaries or Diplomats? The Role of the Mendicant Friars

in the Hispano-Japanese Relations of the late-Sengoku

Period (1582-1614ca.).

2. TOYOSHIMA Masayuki 豊島正之 (Sophia University):

Innovations in Book Production in the Early Jesuit Mission

in Japan.

3. Martin NOGUEIRA RAMOS (École française d’Extrême-

Orient, Kyoto) : From Hidden Christianity to Catholicism:

The “Conversion” of Hirata Yakichi Paul (1833-1901), a

Craftsman from Imamura.

Discussant: GUO Nanyan 郭南燕(University of Tokyo)

10:50 – 11:10 a.m.: Coffee break (L822 and KB L824)

11:10 – 12:40 p.m.: PANEL II: CHRISTIANITY IN CHINA

Chair: GUO Nanyan 郭南燕 (University of Tokyo)

Presentations:

1. SONG Gang 宋剛 (University of Hong Kong, China):

Building a Temple Inside the Mind: Christian-Confucian

Spiritual Life in Late Ming Fujian.

2. HAN Qi 韩琦 (University of the Chinese Academy of Sciences,

Beijing, China): Science, Knowledge, and Power:

Observations of the Shadows of the Sun and the Kangxi

Emperor’s Role in the Calendrical Reform.

3

3. WU Xiaoxin 吳小新 (University of San Francisco): Worth

More than a Thousand Words: Preliminary Exploration of

Missionary Films in China in the 1930s and 1940s.

Discussant: ZHU Feng 朱鳳 (Kyoto Notre Dame University)

12:40 – 1:40 p.m.: Lunch Break

1:45 – 3:15 p.m.: PANEL III: CHRISTIANITY IN KOREA

Chair: ZHU Feng 朱鳳 (Kyoto Notre Dame University)

Presentations:

1. SOH Jeanhyoung 소진형 蘇眞瑩(Seoul National University,

Republic of Korea): Translating the Aristotelian Way of

Thinking: Jesuits’ Redefinition of ‘gezhi’ and ‘qiongli’ in the

Seventeenth Century China.

2. Pierre-Emmanuel ROUX (Université Paris Diderot,

France): Law, Border-crossing, and the “Evil Learning”:

Exploring the Trial of Fr. Andreas Kim Taegŏn金大建

(1821-1846) in an East Asian Perspective.

3. KIM Halla 김한라 (Sogang University, Republic of Korea) :

The Fate of the Soul (Anima humana) in Dasan’s

Confucianism Revamped.

Discussant: Tricia BØLLE (St. Francis Xavier Lay

Missionary Society)

3:15 – 3:35 p.m.: Coffee break (L822 and KB L824)

3:35 – 4:35 p.m.: ROUNDTABLE DISCUSSION

4:35 – 5:00 p.m.: CONCLUDING REMARKS

6:00 p.m.: SYMPOSIUM RECEPTION & DINNER

4

Ubaldo IACCARINO (Academia Sinica)

Missionaries or Diplomats? The Role of the Mendicant Friars in Hispano-Japanese Relations of the Late Sengoku Period (1582-1614 ca.) After the founding of Manila in 1571, and the subsequent “pacification” of the northern provinces of the Philippines, the Spaniards established closer relations with Chinese and Sino-Japanese traders, mostly smugglers and “pirates” who regularly visited the ports of Luzon to buy gold and forestry products. The rise of Manila as the center of the transpacific silk-for-silver exchange and its shaping into a multicultural hub at the crossroads between East Asia and Southeast Asia soon determined the establishment of a local Christian community among its Hokkien residents and the so-called “Sangley” merchants. Attracted by the lure of the silver coins minted in Mexico, many “Sangleys” converted to Christianity for the sake of profit and took the names of their influential Spanish godfathers, mostly for political reasons, at a time when the Jesuits were still trying to set foot on Chinese soil. The “Sangley Connection” led the friars to Fujian in the mid-1570s and eventually to Kyushu at the beginning of the 1580s. A few years later, a petition signed by the most influential Japanese merchants trading in Manila was handed over to governor Santiago de Vera. The document asked for the despatch of Spanish missionaries to Japan, either Franciscans or Dominicans. In 1593, Fray Pedro Bautista officially entered Kyoto as ambassador of the King of Spain, though without credentials. This paper will discuss the role of the missionaries of the Mendicant Orders in the process of building the Hispano-Japanese “alliance” of the late sixteenth and early seventeenth centuries, shedding some new light on the reasons behind the crucifixion of the 26 “protomartyrs” in 1597 and the promulgation of the anti-Christian edict in 1615.

TOYOSHIMA Masayuki 豊島正之 (Sophia University)

Innovations in Book Production in the Early Jesuit Mission in Japan

The early Jesuit mission in Japan (1549 – 1614) introduced several technical innovations in book production. Among them were:

1. Metal movable-type printing

2. Double-printing and music

3. Imposition in manuscripts

These are not separate innovations but are closely related.

4. Metal movable-type printing

Printing books was an absolute necessity in the mission, as was held by Valignano, who sent out the Tenshô embassy to Rome in order to let them acquire the skills of typesetting, page composition, and book production in Lisbon. Metal movable types were therefore the natural option to them, even for Japanese characters, the equipment for which (of course) did not exist at that time. The embassy solved this bootstrap issue simply by ordering a (first) Japanese metal movable-type set (consisting of only 200 characters) in Europe. They even made a test print on Japanese (TORINOKO) paper in Lisbon (1586) before returning to Japan.

5

The embassy ordered and imported a printing press, a Roman alphabet set, and a Japanese (KANA and KANJI) set, but failed to import an italic alphabet set. The Japanese mission was forced to create an Italic set in Japan, before 1594, for the preparation of a tri-lingual De institutione grammatica libri tres (1594) and Dictionarium Latino Lusitanicum, ac Japonicum (1595). But this Italic set was a failure, and was not used in the Dictionarium (1595) as had been expected. The re-creation of the Italic set was completed after the creation of a new KANA-KANJI set (of more than 2,500 characters) in 1598. The Roman set followed.

5. Double-printing and music

The early Jesuit mission press sometimes printed the title page, the subsequent licenses, and the prefaces in several separate printings. This was achieved by putting an (already) printed paper under the printing press once again: i.e., a double-print. Printing prefaces more than once is awkward: this suggests that book production by the Jesuits in Japan was unstable. An apparent case of double-printing is music printed in red and black (1605), but this is actually triple-printing, a technique quite common in 16th century Venice which may have been acquired there by the Tenshô Embassy during their visit.

6. Imposition in manuscripts

Imposition was a common technique in page compositions in printed books, but it had been in use in manuscripts before the advent of printing. All of the Jesuit mission printed books, written in the Latin script, used imposition. The Jesuit mission went on to employ imposition in manuscripts in Latin script. Several bibliographical studies of imposed manuscripts in Europe suggest that the reason for imposing manuscripts may have been the management of manuscript archives: because imposed manuscripts are just a bundle of sheets (and not folded), they were easier to handle than a folded bunch. This also suggests that the book production of the Jesuit mission in Japan was quite unstable, and that manuscripts would have been in an archive before being staged for printing.

Martin NOGUEIRA RAMOS (École française d’Extrême-Orient, Kyoto)

From Hidden Christianity to Catholicism: The “Conversion” of Hirata Yakichi Paul (1833-1901),

a Craftsman from Imamura

In March 1865, villagers from Urakami went to Ōura church, which had recently been built by the Paris Foreign Missions Society (MEP). There, they met a French priest to whom they revealed that they had the “same heart.” They were hidden Christians who had, for more than two centuries, continued practicing the rites of their ancestors. This first meeting had a deep impact on certain villages in Northwest Kyushu: many peasants and fishermen come into contact with missionaries and some even decided to abandon their secrecy. How can we explain this phenomenon considering that the ban on the religion was still in effect? This talk will take the example of a craftsman from Imamura, Hirata Yakichi Paul, who met lay catechists in March 1867 and subsequently chose to go to Nagasaki and learn the tenets of the Catholic faith. We can uncover his motivations thanks to several sources, including a report from the Kurume domain, letters by French missionaries, and parish records.

6

SONG Gang 宋剛 (University of Hong Kong, China)

Building a Temple Inside the Mind: Christian-Confucian Spiritual Life in Late Ming Fujian

With a focus on the unique work Kouduo richao 口鐸日抄 (Diary of Oral Admonitions, 1630-1640), this paper aims to unravel the formation of a hybrid Christian-Confucian spiritual life in late Ming Fujian. The Jesuit missionaries, especially Giulio Aleni (1582-1649), and Fujian literati-converts engaged in dialogic learning similar to the master-disciple model of knowledge transmission of Song-Ming Neo-Confucians. They discussed how to eradicate mortal sins, how to overcome temptations, and how to preserve and nourish the mind through self-examination. On the one hand, Aleni taught his convert disciples many Catholic exempla that meanwhile embodied fundamental Confucian virtues. On the other hand, the literati-converts tended to reinterpret the doctrines of Confucian and Jesuit masters when “building a temple inside the mind.” Their devoted search for a contemplative life led to an interiorized identity-construction that blended Christian spirituality and Confucian morality towards the end of the Ming regime.

HAN Qi 韩琦 (University of the Chinese Academy of Sciences, Beijing, China)

Science, Knowledge, and Power: Observations of the Shadows of the Sun and the Kangxi Emperor’s Role in the Calendrical Reform

Intrigued by the conflict between Yang Guangxian (1597–1669) and the Jesuit missionaries in the 1660s, the Kangxi Emperor began to study Western science. The emperor not only took a personal interest in mathematical sciences, but also used it as a tool to control his subjects. As an alien knowledge system, European science played a significant role in Kangxi’s political life. Based on two observations of the sun’s shadows in 1668 and 1692, this talk tries to explain the reason why the Kangxi Emperor began to study Western science and how he displayed his abilities in front of Han Chinese officials using newly acquired scientific knowledge. Drawing on sources in Chinese, Manchu, and Western languages, this paper gives a detailed account of the observation of the sun’s shadow at the summer solstice in 1711 at Kangxi’s court, explicating how knowledge and power interacted there, and in particular how the emperor manipulated the Jesuits by having them engage in scientific activities. This helps to explain the true motivations behind Kangxi’s establishment of the mathematical academy and the calendrical reform in 1713.

WU Xiaoxin 吳小新 (University of San Francisco)

Worth More than a Thousand Words: A Preliminary Exploration of Missionary Films in China in the 1930s and 1940s

This presentation is based on some initial findings concerning original film footage in U.S. archives and libraries and preliminary reflections on how further studies of these rare visual materials may supplement research on the history of Christianity in China in the 20th century.

7

Among the mountains of primary sources on the history of Christianity in China are significant quantities of visual materials created by Western missionaries, namely photographs, films, and filmstrips. This suggests that alongside manuscript and print materials, American missionaries also recorded and documented their experiences in China with contemporary technology. Yet these materials have been grossly under-examined, especially for historical research in our field. While Hollywood movies dramatized the missionary experience in China, real life footage produced by Western missionaries documented their actual work. This presentation will briefly introduce two such films. One is entitled “Journey to Tibet,” produced in 1932 by the Disciples of Christ, a Protestant denomination that had their mission in Tibet and Xikang for more than three decades. This film documents their mission and participation in local life in Xikang in the 1920s and 1930s. The other film is “Ageless China,” made in 1947 by the Jesuit documentarian Bernard Hubbard, S.J., which records mission life and interaction with local people in Beijing, Shanghai (Zikawei, Sheshan), Nanjing, and Yangzhou. Until now, most research on Christianity in China by Chinese or Western scholars has been based on written materials, including reports, letters, diaries, and publications of different kinds. Visual materials, such as photographs, are often used at best as a supplement to written materials. This paper suggests the mutually complementary nature of both written and visual materials in research, and stresses that visual materials including both photographs and film footage may carry weight equal with that of written sources in enriching our knowledge of the history of Christianity in China.

8

SOH Jeanhyoung 소진형 蘇眞瑩 (Seoul National University, Republic of Korea)

Translating the Aristotelian Way of Thinking: The Jesuits’ Redefinition

of ‘gezhi’ and ‘qiongli’ in Seventeenth-Century China

Gewu zhizhi (格物致知, the investigation of things and the extension of knowledge)

and qiongli (窮理, the search for principles of all things, events, and phenomena) had been the classic if disputable Confucian methods of understanding the world since the Song dynasty. When Jesuit missionaries came to China in the late sixteenth century, there were Cheng-Zhu schools, Wang Yangming followers, scholars of medicine, and encyclopedists who had their own ways of gezhi and qiongli. In this context, the Jesuits introduced natural science and European philosophy as methods of gezhi and qiongli. The Jesuits’ purpose was not only to introduce mathematics and astronomy, through

works such as Jihe yuanben 幾何原本 and Tian wen lue 天問畧, but also to change the Chinese way of thinking. By borrowing the classic concepts of the Confucian learning method, they tried to cram Chinese people with the European logic in order to make them believe in God in their rational way. In this paper, I will investigate how these concepts were reinterpreted and used in two Jesuit works, Giulio Aleni’s Sanshan

lunxue ji 三山論學紀 and Xi xue fan 西學凡 and Francisco Furtado and Li Zhizao’s

Huan you quan 寰有詮 and Mingli tan 明理探. I will also show how the two Jesuits’ different writing styles were employed for persuasion of the Chinese.

Pierre-Emmanuel ROUX (Université Paris Diderot, France)

Law, Border-crossing, and the “Evil Teaching”:

Exploring the Trial of Fr. Andreas Kim Taegŏn 金大建 (1821-1846) from an East Asian Perspective

Andreas Kim Taegǒ n is usually remembered as the first Korean-born Catholic priest and a glorious martyr. A product of three centuries of Catholic missions in East Asia, he studied theology in China and he stood as a tremendous figure of a Korean Church that was severely repressed in the nineteenth century. The incident that led to Kim’s execution has been studied by many Church historians with the unique aim of demonstrating both his sainthood and his contribution to the establishment of the Catholic Church in Korean society. The aim of this paper is to move beyond this traditional and hagiographical approach to the so-called “persecutions.” Far from being brought under the control of the state for swift justice, Kim caused much confusion for the relevant Chosŏn officials for some time after his arrest, since he first presented himself as a Chinese national travelling in Korea. It was only with considerable difficulty, involving an investigation that lasted several months, that the judges established that Kim was a criminal and ought to be executed more as a traitor who crossed the Sino-Korean border than as a priest who propagated the

Catholic “evil teaching” (sahak邪學). The Kim Taegǒ n case suggests that the Catholic “heretics” of the late Chosŏn period were not systematically condemned to death because of supposedly unjust and speedy trials. It highlights the complexity of the judicial process and shows that the

9

implementation of justice cannot be understood independently of the political context. More generally, this case also reflects the evolving situation of Catholicism in East Asia and the concerns of each government regarding this religion at the turning point of the mid nineteenth century.

KIM Halla 김한라 (Sogang University, Republic of Korea)

The Fate of the Soul (Anima humana) in Dasan’s Confucianism Revamped

When the Jesuits first came to China for their missionary work in the sixteenth century, they immediately faced enormous challenges in their attempt to introduce the basic concepts and dogmas of the Catholic Church in Confucian China. Such concepts not only include those of Deus, the freedom of the will, the trinity and resurrection, and the holy spirit, but also the very notion of the soul (anima humana). In this paper, I will trace the development history of the Thomist-Jesuit notion of the soul in China and Korea and discuss how the Korean Confucian philosopher Dasan Jeong Yagyong

茶山 丁若鏞 (1762-1836) incorporated it in his philosophical corpus in a way that goes beyond the simple acceptance of Catholic doctrines. What complicates the matter is that it is not always easy to characterize the essence of Dasan’s view of the soul in his enormous philosophical enterprise in a sentence or two. We frequently hear of its syncretic character, or its concern with the reality of moral evil and how to overcome it, or its practical implications for society. Historically speaking, there is no question whatsoever that Dasan is a quintessentially Confucian philosopher whose basic line of thinking is thoroughly consonant with the gist of its tradition. On the other hand, it is also clear he went beyond the narrow confines of the Confucian tradition by way of his active interaction with the writings of the Jesuit missionaries and a creative incorporation of their important ideas. In what follows, I will show that for Dasan the common concept of the soul is captured

by what he calls “mind/heart” (sim, c. xin 心) – in particular its core component of

intelligence (靈明) – and go on to show that it is active as the fundamental unit of moral appraisal. In this sense, it is also the basis of personhood. Further, it is because of the active nature of the mind/heart that we not only go beyond the rest of creation

but also are able to interact with sangje (deus, c. shangdi 上帝), the supreme being reigning the world. Finally, Dasan introduces and defends the power of what we might call “free agency (or the freedom of will)” as part of the mechanism of the mind/heart that makes our moral institution possible. But this is clearly different from the original Jesuit notion of anima humana, because it is neither thought to have immortality nor is subject to divine judgment in the afterlife.

10

Biographies Tricia BØLLE received her M.A. in East Asian Studies from Stanford University in 2005, where she focused her research on Alessandro Valignano and his impact on the Jesuit missions to Japan and East Asia in the 16th and 17th centuries. Inspired by the bold examples of those in her research, she has crossed over from academia to practice, serving as a missionary in Asia for over a decade. Combining both her academic research and field experience in mission, in 2012 she founded the St. Francis Xavier Lay Missionary Society, dedicated to the formation, sending, and support of lay Catholics to share the light and love of Jesus Christ in Asia. She has recently been returning to academia and has been also working in the area of promoting mental health, personal growth, leadership, and ethics in East Asia. GUO Nanyan 郭南燕 is Professor at the Center for the Development of Global Leadership Education at the University of Tokyo. A scholar of Japanese studies, her work focuses on Christianity in Japanese culture, missionary writings in vernaculars, and T’ou-Sè-Wè’s influence on Japan. Prof. Guo’s recent publications include Weaving Xavier’s Dream: Modern Missionary Writings in Japanese (2018, Heibonsha), Beautified Mission Schools: A Relation between Japanese Women and Christianity (2018, Asahi Shinbun Shuppansha, co-authored), The Journey of the Woodblock Prints of Father Marc de Rotz: From Konstanz to Shanghai and Nagasaki (2019, Sōjusha Bijutsu Shuppan, edited), and Kirishitan Literature: Tthe Origin of Multi-lingual and Multi-cultural Communication (2017, Akashi Shoten, edited). She has previously taught at the University of Otago in New Zealand and researched at the International Research Center for Japanese Studies in Kyoto. HAN Qi 韓琦 is Professor in the Department of the History of Science at the University of the Chinese Academy of Sciences (CASS). Prof. Han’s main research field is East-West cultural exchange from the 17th to the 20th century, and especially the transmission of Western science in China during the Kangxi and Qianlong reigns. The author of several books and numerous papers on the history of scientific contacts

between China and Europe in the 17th and 18th centuries, his most recent work, 通天

之学：耶稣会士和天文学在中国的传播 (2018, Sanlian shudian) was awarded an

Honorable Mention by the International Convention of Asia Scholars. Prof. Han is

editor-in-chief of the journal Ziran kexueshi yanjiu 自然科學史研究 [Studies in the history of natural sciences] and serves on the editorial board of several others. He has previously served as vice-president of the International Society for the History of East Asian Science, Technology and Medicine and deputy director of the Institute for the History of Natural Sciences at CASS, where he has also served as a professor and from which he received his PhD. KIM Halla 김한라 is Professor of Philosophy at Sogang University in Seoul, Korea, as well as a resident scholar at the Schwab Center for Israel and Jewish Studies at the University of Nebraska at Omaha, US. He founded the North American Korean Philosophical Association (NAKPA) and is currently its vice president. His books include Kant and the Foundations of Morality (2015, Lexington Books) and he has also published three anthologies: Kant, Fichte, and the Legacy of Transcendental Philosophy (2014, Lexington Books); Transcendental Inquiry: Its Origin, Method, and Critiques (2016, Palgrave Macmillan), both with S. Hoeltzel; and Jewish Religious and Philosophical Ethics (2017, Routledge), together with C. Hutt and B. D. Lerner.

11

He is currently working on a book-length manuscript providing an introduction to Korean philosophy as well as an anthology on the key concepts and debates in Korean traditional philosophy. Pierre-Emmanuel ROUX is Associate Professor at Université Paris Diderot and the co-editor of Extrême-Orient, Extrême Occident, a French scholarly journal dedicated to East Asia. His current research projects include an academic monograph on the proscription of Catholicism in Qing China, a biography of Kim Taegǒ n, and the translation of Pak Chiwǒ n’s (1737-1805) novels in French. He has published two monographs: La Croix, la baleine et le canon: La France face à la Corée au milieu du XIXe siècle [Cross, Whale and Cannon: French Encounters with Korea in the Mid-Nineteenth Century] (Cerf, 2012), and Les enfers vivants ou la tragédie illustrée des coolies chinois à Cuba et au Pérou [The Living Hells or the Illustrated Tragedy of Chinese Coolies in Cuba and Peru] (Maisonneuve et Larose/Hémisphères, 2018). Prof. Roux received his PhD in History from the École des Hautes Études en Sciences Sociales (EHESS). SOH Jeanhyoung 소진형 蘇眞瑩 is Research Professor at the Institute of Humanities at Seoul National University. Her work focuses on the translation and reception of ideas between East and West since the 17th century. A 2018 summer fellow at the USF Ricci Institute, where she presented on translation strategies used by Jesuits including Ricci and Furtado in presenting Aristotelian geometry to East Asian audiences, she is presently working with colleagues on translating Jesuits’ writing in Chinese into Korean. Prof. Soh received her PhD from Seoul National University. SONG Gang 宋剛 is Associate Professor of Chinese History at the University of Hong Kong. He has broad interests in China-West cultural exchanges in history, Chinese religions, and Confucian intellectual history; his research focuses on Catholic Christianity in late imperial China. Prof. Song is the author of Giulio Aleni, Kouduo richao, and Christian-Confucian Dialogism in Late Ming Fujian (2018, Routledge), and the editor of Reshaping the Boundaries: The Christian Intersection of China and the West in the Modern Era (2016, HKUP) and Transmission, Writing, and Imagination: The West in Late Imperial Chinese Culture (2019, FUP). His current work concerns Chinese Marian devotion in the 17th century and early Catholic Bible translations in China. He received his PhD from the University of Southern California. TOYOSHIMA Masayuki 豊島正之 is Professor in the Department of Japanese Literature at Sophia University, and has previously taught at the Research Institute for the Study of the Languages and Cultures of Asia and Africa in Tokyo and Hokkaido University. The author and editor of numerous works in English, Spanish, Portuguese, and Japanese, Prof. Toyoshima’s most recent books include Kirishtan-to shuppan [The Christian mission press in Japan] (2013, Yagi shoten) and a facsimile edition with introduction of Alvares’ Latin Grammar (with Carlos Assunção; 2009, Yagi shoten). He received his PhD in Linguistics from the University of Tokyo. WU Xiaoxin 吴小新 is the Administrative Director of the Ricci Institute. Co-Editor of the new Brill series Studies in the History of Christianity in East Asia, he has previously edited several works on Chinese-Western cultural exchanges and the history of Christianity in China, including Encounters and Dialogues: Changing Perspectives on Chinese-Western Exchanges from the Sixteenth to Eighteenth

12

Centuries and Christianity in China: A Scholar's Guide to Resources in the Libraries and Archives of the United States. Dr Wu's own research focuses on the history of Christian higher education in China and the development of archival resources. He holds an EdD in International and Multicultural Education from the University of San Francisco. ZHU Feng 朱鳳 is Professor at Kyoto Notre Dame University in the Department of International Languages and Literature. Her research concentrates on the history of culture and modern language exchange between China and Japan, with a particular focus on missionaries’ cultural activities in 16th to 19th century East Asia—including publishing, translation, language studies, etc.—and their influence on China and Japan. She holds a PhD in Human and Environmental Studies from Kyoto University; in 2017, she spent six months at the USF Ricci Institute as a Visiting Fellow. Time allocation: Presentations: Each presentation is 20 minutes, followed by a discussant’s comment for 10 minutes, and a discussion of 20 minutes Roundtable discussion: Each speaker has an initial 5 minutes comment, followed by 35 minutes of discussions, and Q & A.