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The presence of the Catholic Church in the Chinese province of Sichuan (formerly romanized as Szechwan or Szechuan in English; and Шаблон:Lang, Шаблон:Lang, Шаблон:Lang or Шаблон:Lang in French; Шаблон:Lang-la or Шаблон:Lang[1]) dates back to 1640, when two missionaries, Lodovico Buglio and Gabriel de Magalhães, through Jesuit China missions, entered the province and spent much of the 1640s doing evangelism.Шаблон:Sfn

The Yongzheng edict of 1724 proscribed Christianity in the Qing empire and declared foreign missionaries Шаблон:Lang. Catholics in Sichuan learned how to make do without ordained priests. When the Qing became ever more possessed by the idea that Catholics belonged to a "heretical" organization (as contrasted with the "orthodoxy" of Confucianism) which might threaten the empire's order and rule, district magistrates found it convenient to manipulate non-Catholic communities against the Catholics, leading to discrimination as well as social and political pressure against Catholic families. As a consequence, significant numbers of Catholics withdrew into the remote mountains and hinterlands of western Sichuan, becoming "hidden Christians" whom were mistaken for Buddhists by European missionaries after the lifting of missionary controls in 1858.[2]

Nevertheless, by 1870, the Sichuanese Church had 80,000 baptized members, which was the largest number of Catholics in the entire country. By 1911, the number increased to 118,724 members.Шаблон:Sfn Throughout its ecclesiastical history, Sichuan was one of the hotbeds of anti-missionary riots in China.Шаблон:Sfn

The primate of the province is the Archbishop of Chongqing, with his seat at St. Joseph's Cathedral. The post has been vacant since the last Archbishop Шаблон:Ill died in 2001.[3]

While works on the Catholic missions in the capitals of the Chinese empires are abundant (Chang'an, Khanbaliq/Karakorum, Nanjing, Beijing), few Catholic phenomena have been analysed in the Sichuan Province.[2]

History

Early period

Файл:Ludovico Buglio.jpg
Lodovico Buglio, first Catholic missionary in Sichuan.

In 1640, Lodovico Buglio, an Italian Jesuit, arrived in Chengdu (Chengtu), the provincial capital, at the invitation of Шаблон:Ill, a Sichuanese native from Mianzhu and Grand Secretary of the Ming dynasty. Thirty people received baptism the following year, who were the first Catholics in Sichuan. There was a certain Peter (Petrus) among them, according to An Account of the Entry of the Catholic Religion into Sichuan, he was a descendant of the Шаблон:Ill,[4] and quite active in the congregation.Шаблон:Sfn After the Portuguese Jesuit Gabriel de Magalhães joined the mission in August 1642, work began at once in Chengdu, Baoning and Chongqing.Шаблон:Sfn

After the massacre of Sichuan (1644–1646) by Zhang Xianzhong, and consequently, the immigration movement known as "Шаблон:Ill", a search for surviving converts was carried out during the 1660s by Шаблон:Ill, the then intendant of Шаблон:Ill, and his mother Candida Xu, both Catholics. They found a considerable number of converts in Baoning, Candida then invited a French Jesuit priest Claude Motel (a.k.a. Claude Métel or Claudius Motel, 1618–1671[5][6]) to serve the congregation. Several churches were built in Chengdu, Baoning and Chongqing under Motel's supervision, and he baptized 600 people in one year.Шаблон:Sfn

18th century

Файл:Artus de Lionne.jpg
Artus de Lionne, first Apostolic Vicar of Szechwan.

The Apostolic Vicariate of Szechwan was established on 15 October 1696, with its headquarters in Chengdu. Its first apostolic vicar was Artus de Lionne, a French missionary of the Paris Foreign Missions Society (Шаблон:Lang, abbreviated MEP).Шаблон:Sfn De Lionne managed to recruit four priests for his vicariate. In 1700, he entrusted the city of Chengdu and the western part of Sichuan to the MEP priests Jean Basset and Jean-François Martin de La Baluère. Two Lazarists were also placed at his disposal, Luigi Antonio Appiani, an Italian, and Шаблон:Ill, a German. De Lionne entrusted them with Chongqing and the eastern part of Sichuan. Two different missionary congregations thus found themselves assuming responsibilities in the same province. Though very few in number and facing considerable hardship, the priests of these two societies competed for territory.[7]

Файл:Basset-Su Chinese New Testament.jpg
Basset–Su Chinese New Testament, 18th century.

The Lyonese Jean Basset wrote a long memoir in 1702 in Chengdu under the title of Шаблон:Lang, lamenting the sad state of the Church in Sichuan after so many past efforts. For Basset, there was only one remedy: translating the Bible and authorizing a liturgy in Chinese. "It was", he pointed out, "the practice of the apostles and it is the only way to familiarize the Chinese people with the Christian message".[7] Basset set to work on the translation with the assistance of a local convert, Johan Su. Together they produced a New Testament translation in six large volumes which is now known as the Basset–Su Chinese New Testament.[8][9]

In 1723, the arrival of the Los in Jiangjin made the town an important Catholic center in eastern Sichuan. The Lo family built a church and a clergy house with donations from the local faithful. During a period of ten years from 1736 to 1746, Giovanni Battista Kou (Joannes-Baptista Kou; 1701–1763) had resided in the clergy house while doing missionary work.Шаблон:Sfn Kou was a Beijingese trained at the Шаблон:Lang in Naples.[10] The faithful from surrounding cities used to gather at the Jiangjin church to sing the Mass and receive the sacraments administered by Father Kou. Musical instruments such as sheng and xiao were used during major Catholic feasts.Шаблон:Sfn

Файл:Rules for Consecrated Virgins 2.png
A pocket-sized Rules for Consecrated Virgins (Шаблон:Lang) by Joachim-Enjobert de Martiliat, published in 1921 in the Apostolic Vicariate of Eastern Szechwan.

During this period, an emerging phenomenon of consecrated virgins came into existence in Sichuan. One of the earliest such virgins was Agnes Yang, a woman from the Mingshan District in western Sichuan. Her baptism was confirmed by an MEP missionary Joachim-Enjobert de Martiliat, author of the first detailed Rules for Consecrated Virgins (1744).[11][12] The latter visited Agnes again in 1733 when she was over 50 and found that she had remained faithful and chaste.[13] These unmarried Catholic women served as baptizers and female catechists for the evangelization among women. The role they played was important in the growth of the Church in Sichuan, because of the segregation of the sexes in China.[14] The most committed promoter of this practice was Jean-Martin Moye, provicar in Eastern Szechwan (future Archdiocese of Chongqing) and Kweichow (future Archdiocese of Guiyang) since 1773, who founded the Congregation of the Sisters of Providence in Lorraine before entering the mission field of Sichuan.[7]

Файл:Logo Mep.png
Seal of the Paris Foreign Missions Society (MEP). The MEP was the leading mission society for evangelization of Sichuan.
Файл:François Pottier.jpg
After a portrait of François Pottier painted in 1787 at Chengdu

In 1753, the MEP took over responsibility for Catholic mission in Sichuan.[15] In 1756, Шаблон:Ill, a young priest ordained in Tours just three years ago, arrived in Sichuan, taking charge as provicar of the five or six thousand Catholics dispersed in the province. After three years of pastoral visits, he was arrested and tortured, spent a few months in prison in Chongqing. In 1767 he was appointed Titular Bishop of Agathopolis and Apostolic Vicar of Szechwan. His episcopal consecration on 10 September 1769 took place in Xi'an, the capital of Shaanxi Province, where he had to flee during a persecution. Having sold his house in Chengdu in 1764, Pottier retired with seven students to a cottage in Fenghuangshan (Phoenix Mountain), 7 kilometers west of Chengdu. His poor school reminded him of the stable in Bethlehem, he called it the "Nativity Seminary". In 1770, his school was denounced to the authorities, and the cottage was destroyed. A few years later, Bishop Pottier resumed the work of training future priests by founding in 1780 a seminary at Long-ki in the Sichuan-Yunnan border region. From 1780 to 1814, forty priests left this seminary and moved to Lo-lang-keou in southern Sichuan shortly after its opening.[7]

In 1783, Pottier chose Jean-Didier de Saint-Martin as coadjutor and ordained him bishop at Chengdu on 13 June 1784. Saint-Martin was imprisoned and then expelled from China the following year, but he managed to return to his post in 1792, the year of Pottier's death. He ensured his own succession by taking Louis Gabriel Taurin Dufresse as coadjutor, whom he ordained Bishop of Tabraca in 1800. This new bishop already had twenty years of experience in Sichuan, where he arrived in 1776. His ministry was interrupted by the persecution of 1784. Dufresse was imprisoned, brought to Beijing and then exiled to Portuguese Macau and the Spanish Philippines, he secretly returned to Chengdu in 1789 and was put in charge of the Eastern Szechwan and Guizhou missions. On the death of Saint-Martin in 1801, he took charge of the entire province. Despite the insecurity and multiple setbacks, the Church in Sichuan was then relatively prosperous. In 1756 there were 4,000 Catholics and two local priests in the province. In 1802, the number increased tenfold with 40,000 Catholics and 16 local priests. The pastoral experience accumulated during the eighteenth century made it possible to establish a general directory of the conditions of Christian life and the ministry of the sacraments.[7]

19th century

Файл:Jean-Gabriel-Taurin Dufresse.jpg
Bishop Gabriel Dufresse, martyr saint
Файл:Synodus Vicariatus Sutchuensis.png
Шаблон:Lang, published in Rome in 1822. The Synod of Sichuan was the first Catholic synod held in China.

In 1803, Bishop Dufresse convened the first synod in China near Chongqingzhou (Шаблон:Lang, 'Chongqing Prefecture'), 40 kilometers west of Chengdu.[7][16] Thirteen Chinese priests and two French priests participated, namely Dufresse and Шаблон:Ill.[17] The decisions refer primarily to the pastoral care of the sacraments. Chapter 10 deals with the ministry of the priests, recommending fervor in the spiritual life and discretion in temporal things. The provisions of the Synod of Sichuan were to guide the apostolate in this province until the Plenary Council of Shanghai in 1924.[7][18]

In 1815, Dufresse was arrested and beheaded, along with another bishop and nine priests in Chengdu on 14 September.[19] His head was tied to a post and his body was exposed for three days as a warning to others. He was canonized a saint by Pope John Paul II on 1 October 2000.[20]

Around 1830, the MEP, as a society of apostolic life which had the objective of evangelizing non-Christian Asian countries, opened a college at Muping (in French, Шаблон:Lang) known as the "Muping Seminary" or Шаблон:Lang (presently the Шаблон:Ill) to recruit local clergy. Many of its missionaries were well educated in the natural sciences (botany, zoology, geology) and sought to come into contact with scientific establishments of Paris.[21]

Today the Annunciation Church is well-remembered thanks to Armand David, a Lazarist missionary as well as a zoologist and a botanist, the "discoverer" of the pandas, who in 1869 arrived at Muping in a sedan chair. About fifty local students studied at the Muping Seminary under the direction of Anatole Dugrité, superior of the Шаблон:Lang. At that time, the college and mission station belonged to the Apostolic Vicariate of Western Szechwan whose bishop was Шаблон:Ill.[22]

Файл:领报修院07.jpg
The abandoned Annunciation Seminary

At Bailu, Pengzhou, construction of the Annunciation Seminary was started in 1895 by Bishop Marie-Julien Dunand, successor to Bishop Pinchon who died in 1891.[23] The seminary was designed by two French missionaries, Alexandre Perrodin and Léon Rousseau. The construction lasted 13 years, after its completion in 1908, it became an important institute for the training of priests in the province at that time.[24]

That same year (1895) was marked by a serious outbreak of anti-foreign agitation began in the capital Chengdu, and thence spread throughout the province.[25] In the capital, the property of the Roman Catholics and that of three Protestant missions was destroyed;[26] and all missionaries of all missions, Catholic and Protestant alike, were thankful to escape with their lives.[27]

Шаблон:Multiple image Шаблон:Multiple image

On 29 July 1896, Fr. Adolphe Roulland was sent to the Apostolic Vicariate of Eastern Szechwan by Paris Foreign Missions Society. The next year, he was appointed vicar at Youyang (Yeou-yang), in the city of Chongqing. Five years later (1902), he was appointed parish priest of Mapaochang (Ma-pao-tchang; now merged with Шаблон:Ill) in the same city, where he stayed for seven years.[28] Fr. Roulland was a spiritual brother of Saint Thérèse of Lisieux. He gifted the Шаблон:Ill the book by Léonide Guiot, Шаблон:Lang ('The Su-Tchuen Mission in the 18th Century: Life and Apostolate of Bishop Pottier, Its Founder', 1892), which had a great influence on Thérèse.[29]

Thérèse gave Roulland a Sacred Heart picture accompanied by a prayer: "O Divine Blood of Jesus! Water our mission, sprout the elect." Surrounded by floral marginalia, the heart with a small cross is depicted dripping a drop of blood on Шаблон:Lang, denoting the spilled Divine Blood on the Mission of Chongqing.[30][31]

In her letter to Roulland dated 30 July 1896, Thérèse expressed her hope for a visit to Sichuan: "I have attached the map of Su-Tchuen on the wall where I work, [...] I will ask Jesus' permission to go to visit you at Su-Tchuen, and we shall continue our apostolate together."[32] Today, in addition to keeping one of Thérèse's letters to Fr. Roulland, the Church of Janua Coeli at Shima (Шаблон:Lang) also preserves one of her relics.[33]

20th century

Шаблон:Multiple image In 1905, four French missionaries were killed in the Bathang uprising, including Jean-André Soulié, who worked in the Apostolic Vicariate of Tibet. He was captured, tortured and shot by lamas close to Yaregong.[34] Nine years later (1914), Jean-Théodore Monbeig, another French missionary working in the Sichuan-Tibetan border region, was killed by lamas near Lithang, not long after helping revive the Christian community at Bathang.[35][36]

In 1918, French missionary François-Marie-Joseph Gourdon edited and published in Chongqing An Account of the Entry of the Catholic Religion into Sichuan, by the authority of Шаблон:Ill, Bishop of Eastern Szechwan. This work is allegedly based on Gabriel de Magalhães's Шаблон:Lang.[37] In addition, An Account of the Entry of the Catholic Religion into Anyue, detailing the history of the Church in Anyue County, was published in 1924, with the approval of Urbain Claval, Provicar of Eastern Szechwan.Шаблон:Sfn

By the end of 1921, there were 143,747 Catholic Christians in Sichuan. These worshipped in 826 chapels and churches scattered throughout the province which was divided into four bishoprics with episcopal residences at Chengdu, Chongqing, Suifu and Ningyuan. Almost 8,000 adults were baptized into the Roman Catholic Church during 1918. In addition to regular evangelistic activities, the Church maintained nearly 400 parish schools of primary grade with over 7,500 students. There were three colleges in the province, two in Chongqing and one in Chengdu; ten seminaries, and five schools for girls. Roman Catholic missions also reported five hospitals and seven dispensaries.[38]

Файл:Comunidad de los redentoristas españoles en Chengtu.png
Spanish Redemptorist community in Chengdu, with Jacques-Victor-Marius Rouchouse, the then Apostolic Vicar of Chengdu. See "Spanish Redemptorist missions in Sichuan".

In February 1928, Segundo Miguel Rodríguez, José Morán Pan and Segundo Velasco Arina sailed for China. Initially, they were put in charge of the seminary of the Congregation of the Disciples of the Lord in the Apostolic Vicariate of Süanhwafu, Hebei Province. Subsequently, they were transferred to Sichuan as the first band of Spanish Redemptorist missionaries to take up work in that province.[39] Their first permanent foundation was made in Chengdu on 24 April 1934,[40] which expanded to include a mission house and a chapel.[41] In addition to the Apostolic Vicariate of Chengtu, the Apostolic Vicariate of Ningyuanfu became their second mission base in 1938. This district covers the entire Nosu Country that is further to the west and bordered by eastern Tibet.[42] The last Spanish Redemptorists were expelled from China by the communist regime in 1952.[39]

Файл:BarrachinaLapiedra-1990-Fray.Pascual.Nadal.Oltra (cropped).jpg
Pascual Nadal Oltra, a Pego-born Franciscan missionary, beheaded in 1935 in Ngawa, one of the three Tibetan regions of Western Sichuan.
Файл:St. Anne's Church, Mosimien.png
St. Anne's Church, Moxi

In 1930, a Spanish Franciscan friar and artist Шаблон:Ill arrived in Moxi (Mosimien), a small town located in Garzê, one of the three Tibetan regions of Western Sichuan. With the support of the Bishop of Tatsienlu (Шаблон:Ill) and his coadjutor Шаблон:Ill, Oltra, the Father Guardian Plácido Albiero, a Canadian friar Bernabé Lafond and an Italian José Andreatta formed the founding community of a leper colony established near Шаблон:Ill,Шаблон:Sfn known as St. Joseph's Home.[43] There were dormitories for leper patients, a pharmacy and an infirmary. The installation of the first lepers was not easy, given their ignorance and the situation of marginalization and social aversion in which they lived. Nevertheless, by 1935, the missionaries already had a hundred patients.Шаблон:Sfn

In May 1935, a communist army column led by Mao Zedong (Mao Tse Tung) was fleeing Chiang Kai-shek's regular army to northwest China through the Moxi area, part of a military retreat later known as Long March. According to the Valencian Franciscan friar José Miguel Barrachina Lapiedra, author of the book Шаблон:Lang, and a report published in Malaya Catholic Leader, the official newspaper of the Roman Catholic Archdiocese of Singapore: "The communist soldiers entered the leper colony, they looted the residence and arrested the friars and sisters. Many of the lepers tried to defend the missionaries, but they were shot by the soldiers. The Franciscans were then brought before Mao Tse Tung, who interrogated them, imprisoned two of them, Pascual Nadal Oltra and an Italian friar Epifanio Pegoraro, and released the rest. There were more than 30,000 Reds in the band, including a large number of women. Before their departure, the soldiers ransacked the village, carrying away everything movable and edible, left the people of the district without means of subsistence. Days later, on 4 December 1935, the army reached Шаблон:Ill, Tsanlha, where the two Franciscans were beheaded with a sword."[44][45][46]

In her letter to the poet Raymond Cortat, dated 17 January 1937, Marie-Rosine Sahler, a member of the Franciscan Missionaries of Mary, recounts in detail her journey, her arrival in China and her life in the Mosimien leper colony, a testimony about the political hardship: "In 1935, the leper colony was savagely attacked by communist army and the mission community had to flee to the mountains and stay there for eight days. Upon her return, she found the leper colony ransacked and all supplies looted. Nevertheless, the community managed to recover and welcome back the sick, who in 1937 were 148 people."[47]

In 1947, Trappist monks from Шаблон:Ill (Diocese of Zhengding) transferred their monastery to Xindu County, Chengdu, due to the ongoing civil war. Father Paulin Li and forty monks reached their destination via Shanghai. They remained in Sichuan for two years, until the end of 1949, when the communist invasion reached there, too. By which time, north and central China were already taken over by communists. It became evident that the monastic community had to move again.[48][49] On Christmas Day, 1949, communists occupied the Chengdu Monastery and its surrounding land. A couple of the young monks were severely beaten, three were martyred after brutal torture, namely, Vincent Shi, Albert Wei, and Father You.[50] Father Paulin Li managed to transfer ten of the monks to Canada, including nine Chinese nationals and one Belgian. Eventually, the abbey was re-established on Lantau Island, British Hong Kong. A permanent location for Our Lady of Joy Abbey at Hong Kong was secured on 19 February 1956.[49]

Current situation

After the communist takeover of China in 1949, Catholicism in China, like all religions, has since been permitted to operate only under the supervision of the State Administration for Religious Affairs. All legal worship has to be conducted in government-approved churches belonging to the Catholic Patriotic Association, which does not accept the primacy of the Roman pontiff.[51] Some missionaries were arrested and sent to "thought reform centers" in which they underwent disturbing re-education process in a vindictive prison setting.[52]

During the Land Reform Movement in the early 1950s, several Legion of Mary (LOM) organizations in Pengzhou were banned and persecuted, since the communist regime termed the LOM a "counter-revolutionary force".Шаблон:Sfn[53]

In 1989, while an administrator of the Diocese of Qinzhou, Шаблон:Ill was consecrated "underground bishop" of Kangding by Шаблон:Ill, Bishop of Xianxian.[54] In 2011, John Baptist was arrested by Chinese security forces, along with his brothers, Bishop Casimir Wang Mi-lu and Father John Wang Ruowang, as well as a group of lay faithful, who do not belong to the government-authorized Catholic Patriotic Association.[55]

In 2005, Chinese government officials planned to consecrate two bishops in the Dioceses of Chengdu and Leshan (Jiading) without papal mandate, whose appointments were rejected by the approximately 140,000 faithful in both dioceses, due to their open political maneuvering.[56]

Following the devastation of dozens of churches by the 2008 Sichuan earthquake,[57] Audrey Donnithorne set up a fund for the reconstruction of churches, schools and nurseries in that province where she had been born in 1922. Audrey was the daughter of Vyvyan Donnithorne, an English Anglican missionary stationed at the Gospel Church of Hanchow in northern Sichuan during the 1930s. She converted to Roman Catholicism in 1943,[58] and received baptism at Immaculate Conception Cathedral, Chengdu.[59] She was crucial in the reconciliation of a "patriotic" bishop in Sichuan with the Holy See, leading to the establishment of unity between the "underground" and "patriotic" churches in that province. She was expelled from Mainland China in 1997 due to her activities for the Church.[60]

In 2011, after trying to reclaim two former church properties in Moxi that were confiscated by authorities in the 1950s, Sister Xie Yuming and Father Huang Yusong were attacked by a group of unknown assailants on 3 September. The nun was severely beaten while the priest suffered minor injuries. The properties, a Latin school demolished by the authorities, and a boys' school occupied by Moxi government officials by the time, were formerly owned by the Diocese of Kangding.[61]

On 29 June 2022, a celebration of the anniversary of the founding of the Chinese Communist Party was held at the Cathedral of the Sacred Heart of Jesus in Leshan (Diocese of Jiading), for political reasons. The Catholics were called to "listen to the word of the Party, feel the grace of the Party, and follow the Party". According to a Catholic source contacted by AsiaNews, "in China it is no longer a question of listening to the Lord, of feeling his grace and following him. This is the root of the disease of the Chinese Church today, it is difficult to get away from the influence of ideology. Politics has entered the Church", and persecution of Church members who do not want to submit to religious bodies controlled by the Party continues.[62]

Dioceses

Шаблон:Multiple image

Файл:7 vicariats apostoliques du Se-Tchouan.jpg
The seven former apostolic vicariates of Szechwan (excluding Ta-tsien-lou which belonged to the Mission of Tibet): Tchen-tou (northwest), Tchong-kin (southeast), Chouen-king (central), Si-tchang (southwest), Su-fou (south), Ia-gan (west), and Ouan-hien (east). Map by François Roux ME, 1913.
Файл:Généalogie des juridictions MEP au Sichuan avec ses rattachements.png
Genealogy of MEP ecclesiastical jurisdiction in Sichuan, with its three attachments: Tibet, Yunnan and Guizhou.

The Apostolic Vicariate of Szechwan was established in 1696 with its seat in Chengdu. In 1856, the Apostolic Vicariate of Szechwan was renamed the Apostolic Vicariate of Northwestern Szechwan (also known as Apostolic Vicariate of Western Szechwan) upon the establishment of the Apostolic Vicariate of Southeastern Szechwan,[63] with the seat of the latter in Chongqing.[64]Шаблон:Sfn

In 1860, the Apostolic Vicariate of Southern Szechwan was established with its seat in Suifu.Шаблон:Sfn In 1910, the Apostolic Vicariate of Kienchang was established with its seat in Ningyüanfu.Шаблон:Sfn In 1924, the Apostolic Vicariate of Northwestern Szechwan was renamed the Apostolic Vicariate of Chengtu, which was eventually promoted to Diocese of Chengtu in 1946.[64]

Today, the Catholic Church in Sichuan has 1 archdiocese and 7 dioceses covering the entire province and the city of Chongqing.

See also

Шаблон:Div col

Шаблон:Div col end

Notes

Шаблон:Reflist

References

Шаблон:Reflist

Bibliography

External links

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  86. ↑ Шаблон:Cite web
  87. ↑ Шаблон:Cite book
Источник — http://wikihandbk.com/ruwiki/index.php?title=Английская_Википедия:Catholic_Church_in_Sichuan&oldid=13813256