遺産と宗教：アジア社会におけるキリスト教
マカオの聖ポール天主堂跡を事例としてHeritage and Religion: Christianity in Asian Societies
A case study of St. Paul’s in Macau

趙 澍儿
ZHAO Shuer
1. Introduction

answer from the history.

Today, wars, crashes and conflicts between different

Portuguese traders came to Macau in 16th Century, and soreligious are happening everywhere in the world. As one

was the Christianity, brought by the Jesuits, a Christianof the most serious consequences, local religious

male order of the Roman Catholic Church. During theirbuildings are always the target and because of that, quite a

mission work in Asia, they took Macau as the stronghold

few historical heritages had already been destroyed evenfor their mission work in the Far East. The Jesuits also

disappeared. Religious tolerance and coexistence seems

established the famous St. Paul’s Church, together withto be a very complicated and difficult problem.

the College of St. Paul’s, which is also the first

Now, let’s see Macau. Today’s Macau is one of the twoWestern-style university in Asia. During the Christianspecial administrative regions of the People’s Republic ofpersecution in Japan, the college was also be used as a

China. However, before 1999.12.20, it was a Portuguese

shelter for the Japanese Christian refugees.

thcolony for over 400 years since 16 Century and also was(1) Research background and area

both the first and last European colony in China.

The special meaning about studying Christianity in AsianComprising over 20 ancient monuments and urban

Societies is on the unique social status and influence ofsquares gathering in the heart of the city, "The Historic

monotheism in multicultural communities, since bothCentre of Macau" was listed to become the cultural

cultural and religious issues are largely different fromheritage by UNESCO in 2005,

Western societies.

According to UNESCO, "The Historic Centre of Macau"

My research area could be summarized as therepresents an outstanding example of an architecturalconservation of Jesuits missionary heritage in East Asia

ensemble that illustrates the development of the encounterby following the footprints of the Jesuits, which was the

between the Western and Chinese civilization over four

first Christian Order came to Asia and made their own

and a half centuries, all of which are well protected and in

revolution around Asian communities, among them,a good condition.

Macau played a very important role in this First Great

Those churches and temples standing in the one street

Cultural Encounter between Asia and Europe.

block and sharing the same piece of land, which makeMy master thesis, as the very first step of my study, ispeople think that Macau’s local communities maybe

trying to define the historical value and significance ofdivided into different communities depending on different

Christian heritage in Macau left by the Jesuits according

faith and beliefs. However, this is not correspondent to theto the missionary history in East Asia, including Japan,

fact, actually, those people with different beliefs, such as

mainland China, and local community of Macau.

Catholic, Muslim, Buddhist, Taoist, live in the same(2) Purpose of researchcommunity, even in the same family. The phenomenon of

The purpose of this study was to solve three questions:religious coexistence is being very interesting in Macau

1.

today.
This makes me interested in what has brought in this kindduring their mission activity?
2.

of coexistence situation between Christianity and Chinese
traditional religions. And I am going to look for the
学位論文梗概集 2013

Why the Jesuits chose Macau to be the center
How the St. Paul’s Church influenced the Jesuits
missionary history in Asia3.

Why the remains of Christian religious architectureare still being regarded as a land mark of the city in

The first Jesuits missionary arrived in China was St.

Macau, a post-colonial Chinese community?

Francis Xavier but died soon in the same year. 2 decades

The third question could explain the religious coexistinglater, the Vistor Alessandro Valignano, who was sent fromsituation in today’s Macau society. And in order to

Vatican to oversee the situation of Jesuits mission fromanswer it, the first and second questions related toplace to place, arrived in Macau in 1578. Immediately

Macau’s role in the Jesuits’ missionary history are very

after his arrival, Alessandro wrote to the court to ask for

crucial. I put Macau into the whole historicalthe permission, and the answer came to him was NO.

background of the Jesuits’ mission activity in both China

Since China in Ming Dynasty that time carefully guardedthth

and Japan in 16 -17 Century so that I could get athe country thus there was no possibility for forceful entry,

deeper and comprehensive understanding of Macau’s

and since Chinese people felt a strong superiority for theirrole and influence in the history.

own culture, thus they felt little interest or curiosity on theforeign country, which means there was little possibility

2. Catholic Church and Asia (Society of Jesus)

for trade. In a word, there was no ready foundation for(1) Historical background of the Jesuits coming toJesuits missionaries at the very first beginning.

Asia

Alessandro realized that the only way to enter into theThis part is from the very beginning when Jesuits came tomainland China to preach is to be a Chinese, since he wasAsia in the Age of Discovery until the initial success they

not possible to stay in China waiting for the permission

made in Japan and China, and from which Macau’s role

forever, he wrote a letter and require Rome to sendin this period of history will be explained.

missionaries who would like to stay long in China to learn(i) Jesuits in Asia: Japanthe language and culture.

One of the founders of Jesuits, St. Francis Xavier came to

In 1583, an Italian Jesuit priest Matteo Ricci responded

Japan and landed on Kyushu in 1549 with the other 3

the call and came to China.

priests and one of them was a Japanese man named

During his stay, he not only learned the language but also

Anjiro. At first, because of his limit of language, Xavier

did a deep research on Chinese classics and culture. Also

used the local religious concepts to explain Christianas a linguist, he compiled a Portuguese-Chinese

doctrine. For example, he use the Shinto’s word “Dainichi

dictionary. In 1584, he drafted a map of world in Chinese(大日)” for the Christian God. Therefore, although at theusing his knowledge of Geography. Because all of thesevery beginning, Jesuits mission work in Japan developed

contribution and good reputation, he was invited by Wanlivery slowly, begin from Japan, one very important

Emperor in 1601. 8 years later, he had already organized astrategy of Jesuits’ mission activity was determined,group of his followers in Beijing.

which called “Cross-cultural communication”.

From then on, the number of Chinese Christians rose

Following the steps of Xavier, Gaspar Vilela soon came to

rapidly and by the beginning of 17th Century, there had

Japan in 1556, thanked to his well present in front of thealready around 300,000 Chinese Christians. The future

Shogun Ashikaga Yoshiteru, the Jesuits successfully

appeared bright.

gained the permission for their mission activity in Kyoto(iii) Jesuits in Asia: Macauin 1559. Two decades after that, in 1580, under the
threatening from his neighbor Daimyo’s violent attack,the first Christian Daimyo Omura Sumitada donatedNagasaki to Jesuits to gain the force protection. Since
then, Jesuits owned a colony on a real meaning waiting
for their governing, all the members began to dream about
converting the entire Kyushu first, and finally, the whole

The geographical position of Macau

Japan. By then, Jesuits made their initial success in Japan.
(ii) Jesuits in Asia: China

The geographical position of Macau is near to both

Summaries of Academic Theses 2013

mainland China and Japan, since Macau is the first station(ii) Failure in China

for every foreigner before entering to the mainland China

The situation in China suddenly turned to worse because

and it was less influenced by politics, the Jesuits decided

the famous debate, “the Rites Controversy”.

to transfer their base from Canton to Macau. However, atMatteo Ricci witnessed the greatest time for Jesuits

first, Macau was nothing more than a place being used tomission work in China, after his death, Niccolo

let those foreign missionaries from a long journey get

Longobardi, a man who took over the position consideredsome rest; it was still far from a religious center in the Farthat the action which Chinese Christians took to worship

East until Portuguese gained the permission from theto their ancestors and Confucius is pagan, based on that,

Emperor to settle in Macau, from then on, Jesuits

the participant and even watching the ceremony was

missionaries built churches and hospital, which madeforbidden.

Macau become an experimental base for their mission

Soon after the ban was put into practice, Chinese scholars

activity. They tried to attract local community bystrongly argued the issue by writing critical articles to theproviding support for orphans, widows, and free medical

Emperor which leaded to the outcome that the Ming

treatment, which did make great impact in local

Dynasty ecpelled all the missionaries to Macau in 1616.

community. The experimental base developed quickly

Soon after the Ming Emperor was defeated by Qing, theand finally the Roman Catholic Diocese of Macau wasprohibition was dropped by the Qing Emperor Kangxi,

established in 1576. From then on, Macau officiallywhom even appreciated the Jesuit missionaries’ extensive

became a stronghold of Jesuits in the Far East.

knowledge and supported them with their work. However,(2) The failure of missionary, 17th Century

the Rites Controversy did stop. The argument was not

After a short time of Golden age for Jesuits, their mission

only a debate between cultural issues but also escalating

work soon failed in both China and Japan and their

to a political issue which affecting the relationshipactivity was limited in Macau. Here is the reason I

between Rome and Beijing.

summarized which leaded to the outcome of failure.

In order to ease the conflict, Emperor Kangxi wrote a

Since one of the most important characteristics of Jesuits’

letter to the pope trying to explain the cultural issue inmission activity is “From the top”, which caused their

China and hope to get a best way to solve the problem.

destiny closely related to the political situation. Therefore,

However, the pope didn’t choose to beielve those words,

Jesuits missionaries in both Japan and China experienced

he issued a bull to insist that no Chiese Catholics area difficult beginning, a short golden time, and ended up

allowed to worship in Confucian temples and to ancestors

soon and sad with an unexpected political event.

in their familial temples.

(i) Failure in JapanThe bull irritated Emperor Kangxi, he finally banned all

On 1586.5.4, a member of Jesuits named Gaspar Coelho

the religious activities of Christian in 1723 and it waswent to meet Toyotomi Hideyoshi to seek support, andeffect for 130 years. By then, the Jesuits mission activity

the answer was celebrating. Hideyoshi gave thein China was ended up in failure.

permission and promised the protection for all Kyushu’s
Christians from the powerful and aggressive local
Daimyo, Shimazu. However, on the next year, hesuddenly ban the religion and expell all the Jsuit
missionaries to Nagasaki. Of course he had his own plan,but the ban still surprised the Jesuits members and theirfollowers. At last, most of them, together with thoseJapanese Christians who refused to give up their new
faith, had to run or to be expelled from Japan to Macau,
others were sent to Goa and Malacca. Japan didn’t drop
the ban until 19th Century.

学位論文梗概集 2013

Timeline of Jesuit’s missionary history in East Asia (1549-1835)

1594.12.1, a College was annexed to the Church, which
was being known as the famous St. Paul’s Church.
1601, the church was burned down.
1602-1603, the church was rebuilt.
1603.12.24, the church was reopened.
-1640, the façade was rebuilt.
1762, all the Jesuits members in Macau were arrested andexpelled and the College of St. Paul’s closed.
1835.1.26, the Church and the College of St. Paul’s wasdestroyed in a fire.
Its 200-year-history had a great influence on not only theJesuits’ missionary work in Asian societies but also thecultural communication between West and East.
I made a timeline of Jesuits’ missionary history in East

The historical influence of the College of St. Paul’ isAsia, mainly between the middle of 16th Century to thesummarized as below.

th

18 Century. This timeline demonstrates different period1.

of Jesuits’ mission activity in Japan, China and Macau in

It opened courses such as Open courses like mathematics,

about the same time. The first time when Jesuits came togeography, astronomy, and foreign languages, including

Japan is 1549, China is 1552 and Macau is 1555. And theLatin, Chinese, and Japanese. It spread not only

initial period in Japan and Macau started in almost theChristianity but also advanced Western scientificsame time. A decade later, when the development turned

knowledge into China

quick and well in these two places, Jesuits members came2.

thto China. By the beginning of 17 Century, when the

It was the first Western style college in Asia

It

providedatraining

groundforforeignmissionaries

golden age came to the Jesuits in China, and theForeign missionaries are required to learn Chinese

development in Macau was stable, the situation in Japan

language and culture for 2 years first in the College of St.

was urgent and dangerous. And finally, from the middle

Paul’s before they were able to gain the permission tothof 18 century, Jesuits’ mission in all the 3 places failed.

enter into the mainland China.
In my opinion, it is the College of St. Paul’s which made3. St. Paul’s Church and its influence in the history

Macau become the connecting point between East andIn this section, I studied about the St. Paul’s Church in theWest.

history and in todays’ Macau society.

3.

(1) A historical review of St. Paul’s Church,

It provided a shelter and the last resting place forJapanese Christian refugees during the persecution.

1594-1835.1.26(2) The first Western-style University in the Far East

The College of the Church of St. Paul’s was established(i) Alessandro’s original intention to establish a college

on 1594.12.1 by the Vistor Alessandro Valignano. Manyand opposition from place to placefamous scholars taught and learnt at this college, whom

In this section, I explained the reason why the

became to the first Western sinologists later such as

establishment of St. Paul’s college was necessary,

Matteo Ricci, Johann Adam Schall von Bell andincluding the founder, Alessandro’s considering and the

Ferdinand Verbiest.

following opposition from Goa, Japan and Macau, andBelow is the historical review of the College and theAlessandro’s defense for his decision.

Church of St. Paul’s.

Alessandro’s original intention:

1563.7.29, 3 Jesuits came to Macau.

1.

1582, Jesuits in Macau built a new church on the site of
the present ruins of St. Paul’sJesuits’ foundation in Macau was still very
undeveloped.

2.

Political situation in Japan became dangerous andSummaries of Academic Theses 2013

3.

urgent; a shelter should be prepared as soon as

Today’s façade has already lost its function as a religious

possible to be able to receive the refugees.

construction.

Compared to Goa and Malacca, the geographical(iii) Religious culture in today’s Macau

position and political situation of Macau was the

The religious culture in today’s Macau could answer thebest.

third question I wrote at the beginning.

However, strong opposition came from Goa, Japan even
Macau came to him.
1.

Goa: Since Macau belonged to the Archdiocese ofGoa, the action Valignano took to write to Romewas exceeding his power and level.

2.

Japan: The principle of Japanese missionary area
also suggested that it is better for Japanese Christian
to stay in local instead of taking a long journey to a
new country.

3.

Macau: Since Japan and China was in a state of war
at that time, a lot of Japanese coming to Macau may
lead to suspicion and conflicts.

Soon after, Valignano responded to this matter by sending
Na Tcha Temple and the ruins of St. Paul’s

a report to Goa as his defense for himself.
1.

2.

3.

The growing number of Christians and a limited
number of priests in Japan made it necessary toThis picture is very famous by showing the religious

establish a seminary to train a group of professional

harmony in Macau. However, after the St. Paul’s Church

priests.

burned out in 1835, the façade no longer function as a

Missionaries

could

religious construction, instead, it has already turned into

communicate with Japanese in Macau in order to

from

India

and

Europethe historical monument, on the other hand, and the Na

prepare for going to Japan.

Tcha Temple is still functioned as a traditional Taoist

Once the missionary activity in Japan turns toTemple. Why the center in Jesuits missionary age is still

unable to maintain, the location of the new basebe the center in today’s Macau? Because the façade also

should be in the neighbor country.

stands for 400 years’ colonial history and always reminds

Just in a few years, what happened to Japanese Christians

Macau’s people of their identity including whom they arealso provides strong evidence to Valignano’s great vision.

and where they came from.

(ii) Museum of Sacred Art and CryptToday’s St. Paul’s: Museum of Sacred Art and Crypt:

4. Conclusion

Macau government established a Catholic Museum at theIn the conclusion, I tried to give the answer to the threelocation which belongs to yesterday’s St. Paul’s Church

questions at the very beginning and give a brief

and college. In the center of the Crypt, on the granite rock,introduction and explanation to the conservation situation

lie the remains of a tomb, which might have belonged toof heritage properties in Macau today.

the founder of the St. Paul's College, Father Alessandro

1.

Valignano. Along the sidewalls, there are relics of

Why the Jesuits chose Macau to be the center
during their mission activity?

Japanese and Vietnamese martyrs

It is because of Macau’s geographical position, and its

In the room adjacent to the Crypt there is a Museum of

relatively stable political condition, it was chosen as a

Sacred Art, which includes objects of high historical andbase for the Jesuits at first, and finally developed into theartistic value from different churches and convents of

Roman Catholic Diocese in the Far East.

Macao.

2.

学位論文梗概集 2013

How the St. Paul’s Church influenced the Jesuits

missionary history in Asia
The St. Paul’s College spread the advanced scientificknowledge to China and educated a lot of missionaries

University Press, 2006
12) D.E.Mungello, <The First Great Cultural Encounter between China
Europe>, Review of Culture Macao, 1994

who knew well about both East and West; also many of13) 黃啟臣, <澳門通史>, 廣東教育出版社, 1999

them did a great contribution to the cultural

14) 李向玉, <漢學家的搖籃—澳門聖保祿學院研究>,中華書局, 2006

communication. It also protected many Japanese

15) 高瀬泓一郎, <キリシタン時代の文化と諸相>, 八木書店, 2001

Christian refugees from the persecution and provided the16) 吳志良，湯開建，金國平，<澳門編年史>，廣東人民出版社，2009

last resting place after their death. Because of these, the17) Fr. Manuel Teixeita, <The Japanese in Macao in the XVIth and XVIIth

St. Paul’s College did a great effort on Jesuits missionary
history in Asia.
3.

Centuries>, Review of Culture, 1993
18) Derek Massarella, <Envoys and Illusions: the Japanese embassy to

Why the remains of Christian religious architecture

Europe, 1582–90, De Missione Legatorvm Iaponensium, and theare still being regarded as a land mark of the city inPortuguese viceregal embassy to Toyotomi Hideyoshi, 1591>, 2005

Macau, a post-colonial Chinese community?
Also, in today’s Macau, as the most important historicalmonument in Macau, the façade of yesterday’s St. Paul’sChurch is the symbol of Jesuits mission activity in
16th-17th Century which full of ups and downs. It also
represents Macau’s over 400 years’ colonial history.
To people of today’s Macau, it reminds them of their

19) Denis C. Twitchett, Frederick W. Mote, <The Cambridge History of
China>, Cambridge University Press
20) Santa Cruz <If we are not Different, we will Cease to Exist: Culture and
Identity in Transition-era Macau>, 200121) Luc Reychler, <Religion and Conflict>, the International Journal of
Peace Studies22) UNESCO, Nomination file of the Historic Centre of Macao

identity including who they are and where they camefrom.
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Summaries of Academic Theses 2013