예수회 선교사들의 明淸交替에 대한 인식변화와 선교의 모색

송미령 명청사학회 2011 명청사연구 Vol.0 No.35

The Ming-Qing Transitional Period was important in the history of the missions of the Jesuits in China. Before the Qing troops control of southwest of China, the Jesuit had to decide switch their allegiance to the Qing empire or not. So I aim to explain how the Jesuit was able to accept the Manchu as a China's new masters. This paper is based on Jesuit missionaries' descriptions, especially Martino Martini's De Bello Tartarico Historia. Martini's report offers some of the result of his researches in China, for Martini himself had lived through the frightful occurrences which brought about the overthrow of the Ming dynasty. The fall of the Ming Dynasty and the conquest of the Qing regime brought some difficult years for the Jesuits. Some Jesuit missionaries managed to impress Manchu commanders with a display of western science and to be politely invited to join the new order, others endured imprisonment and privations, as did Lodovico Buglio and Gabriel de Magalhaes in Sichuan in 1647-48 or Alvaro Semedo in Canton in 1649. In the Ming-Qing Transitional Period, it was not uncommon for some Jesuits to find themselves on different sides of the front lines: while Adam Schall was an important counselor of the Qing Shunzhi Emperor in Beijing, Michał Boym travelled from the jungles of south-western China to Rome. As you know, the jesuit missionaries introduced Western science, to Chinese society, and carried on significant inter-cultural with Chinese scholars, particularly representatives of Confucianism. According to the Matteo Ricci's policy of accommodation, they described him as an emperor who just tried to learn Chinese culture and the scientific accomplishments of the Jesuits. Also, they emphasized that the Qing empire inherited many important institutions from the preceding Ming Dynasty. This process brought about the success of missionary work. In Qing Court, Jesuit missionaries enabled themselves him to procure from the emperor permission for the Jesuits to build churches and to preach throughout the country.

서양의 유교 사상 수용 양상 고찰 -‘인(仁)’의 번역을 중심으로-

김혜영 ( Kim Hae-young ) 중국학연구회 2023 중국학연구 Vol.- No.104

This paper aims to examine the perception of Confucian thought by Western missionaries, so investigates the translation of Ren(仁) in Western missionary translations of the Four Books, and analyzes its changes and characteristics. Western missionaries, from Jesuit missionaries working in China since the 16th century, to Protestant missionary, James Legge, who laid the foundation for Western Sinology, translated the Four Books in order to understand Chinese culture. Jesuit missionaries, from Europe, usually translated the it into Latin, and Protestant missionaries into English. The Four Books is the roots of not only Chinese but also Eastern culture and notion influenced by Confucianism. Therefore, western translations of the Four Books are important research materials that reflect one aspect of East-West cultural exchange. (However, existing studies on the Four Books of translations by Western missionaries only focus on the translations of Jesuit and Protestant missionaries based on specific individuals or missionary groups to which they belong.) This thesis is about a key concept in Confucian thought, ‘Yin’ which Western missionaries found it difficult to translate into a single word. It reveals the various types of translations that missionaries attempted, and focuses on showing the process of succession and acceptance of translated languages. The missionaries tried to translate ‘Yin’ in various ways, such as ‘pietas’, ‘amor’, ‘virtus’, ‘benevolentia(benevolence)’, ‘probitas’, ‘humanitas’, ‘innocence’, ‘integrity’, etc. The characteristic of the change of the translation words is that the translation word proposed by the Jesuit missionary was succeeded by the Protestant missionary. However, Protestant missionaries did not use ‘pietas’ and ‘virtue’ as translations for ‘Yin’, but used the former as a translation of ‘filial piety(孝)’ and the latter only as a translation of’integrity(덕, 德)’. Among the Four Books, in particular, it is unusual that various translation words were used when translating ‘Yin’ in the Analects translations.

유교의 이상적인 인물상에 대한 서양의 인식

김혜영 중국학연구회 2025 중국학연구 Vol.- No.112

본 논문은 유교 경전에 담긴 이상적인 인물상, 군자(君子), 현인(賢人), 성인(聖人)에 대한 서양 선교사들의 번역어를 분석함으로써, 그들의 유교 사상 인식 양상을 고찰하는 데 목적이 있다. 이 세 가지 인물상은 유교 문화가 지향한 도덕적 이상과 가치 체계를 집약적으로 반영한다. 따라서 초기 동서 문화 교류의 주역이었던 서양 선교사의 사서(四書) 번역서, 예수회 선교사의 라틴어 번역서에서부터 제임스 레게의 영어 번역서까지를 대상으로, 유교의 세 가지 이상적 인물상의 번역어를 조사하고 그 철학적, 종교적 의미를 고찰하고자 한다. 그리고 번역어의 통시적 변화와 그에 담긴 함의를 밝히고자 한다. 동양의 이상적 인물상에 대한 서양의 번역과 해석을 종합적으로 살펴봄으로써 서양의 유교 사상 인식과 동서 문화 교류에 대한 이해를 돕고자 한다. 유교 경전의 이상적인 인물상에 대한 서양 선교사의 번역은 그들의 선교 전략과 시대적 배경에 따라 변화하였다. 첫째, 예수회 선교사들은 군자를 ‘vir bonus(선한 사람)’, ‘vir perfectus(완전한 사람)’ ‘philosophus(철학자)’, ‘(vir) sapiens(지혜로운 사람)’으로 번역하며 서양 고대 철학, 특히 키케로의 용어를 적극적으로 활용하였다. 이후 개신교 선교사들은 군자를 ‘honorable man(명예로운 사람)’, ‘superior man(도덕적으로 우수한 사람)’으로 번역하며 현실적이고 도덕적인 인물상으로 번역하였다. 둘째, 예수회는 현인을 서양 철학에서 가장 이상적인 인물상으로 간주되는 ‘sapiens’로 번역하였으며 개신교 선교사는 ‘men of virtue and talents(덕과 재능을 겸비한 사람)’ ‘virtuous, virtuous man(덕이 있는 사람)’, ‘men of worth(가치 있는 사람)’등으로 번역하였다. 개신교 선교사들은 군자의 번역에서와 같이 현인을 보다 현실적인 윤리적 인물로 해석하였다. 셋째, 예수회 선교사는 성인을 ‘sanctus(성인)’로 번역하였지만, 전례논쟁 이후, 예수회의 적응주의 선교 방법이 문제시되면서 유교 경전의 성인을 종교적 의미가 담긴 ‘sanctus’로 번역하지 않고 ‘sapiens’로 번역하였으며 이후 개신교 선교사들의 영어 번역서에서도 유교의 성인을 ‘saint(성인)’가 아닌 ‘sage(현인)’로 번역하였다. This study aims to examine Western perceptions of the three ideal figures — junzi(君子), xianren(賢人), and shengren(聖人) — through an analysis of the translation terms in the Western missionaries' translation of the Four Books. The scope of the study ranges from the Jesuits’ Latin translations of the Four Books to the English translations by the Protestant missionary James Legge. First, the study investigates the translation terms used in each text, focusing on key choices, diachronic changes and interrelations; second, it demonstrates the significance of these translations within the contexts of Western philosophy and religion, as well as the implications of diachronic changes. First, Jesuit missionaries translated junzi as “vir bonus(good man)”, “vir perfectus (perfect man)”, “philosophus(philosopher)”, and “vir sapiens(wise man)”, drawing heavily on the terminology of classical Western philosophy, particularly the work of Cicero. Protestant missionaries later rendered it as “honorable man” or “superior man,” emphasizing moral excellence. Second, xianren was translated by Jesuits as “sapiens”, while Protestant missionaries used expressions such as “men of virtue and talents,” “virtuous man,” and “men of worth.” Whereas Jesuits associated xianren with the highest philosophical ideal as “sapiens”, Protestant missionaries interpreted xianren as a more practical and moral figure. Third, while Jesuits initially translated shengren as “sanctus”, the Rites Controversy in 18th century led to criticism of their accommodationist approach and prompted a shift toward using “sapiens,” in order to avoid the theologically charged term “sanctus”. Similarly, Protestant missionaries rejected the Christian connotation of “saint” and preferred the term “sage” to refer to the Confucian shengren.

예수회의 동방 선교와 적응주의 선교 전략의 성립 -프란시스코 사비에르를 중심으로-

김종건 대구사학회 2011 대구사학 Vol.103 No.-

As great waves of Renaissance and the Reformation rose on the West Europe, there happened new change in the Catholic Church which had exercised universal domination over Europe, which was the establishment of the Jesuits. The order of the Jesuit set up in 1543 by Ignatius Loyola of Spain participated actively in the missionary work of the East. The Jesuit missionary well equipped with up-to-date academic learning and devout spiritual discipline were detached to the East Asia through India, opening doors of mission for China. The first Jesuit missionary detached to the East was Francisco Xavier. When he was detached to the East, he had the multi secular ranks as an embassador of the Vatican, the representative of the King of Portugal and the pioneer of oversea mission of the Jesuits. He exercised these authorities in his early missionary activities. However, while he was doing his mission works in Japan later, he realized the importance of Chinese mission work for the conversion of the East, being a pioneer of the adaptationist missionary strategy introducing Western scientific knowledges to the Chinese and based on the understanding of the Chinese classics. He who exercised a great effort to open China and died there made a crucial contribution to opening China for mission. The adaptationist missionary strategy initiated by Xavier was succeeded under the guidance of Alessandro Valignano to Michele Ruggieri and Matteo Ricci, who accomplished the strategy in China. Francisco Xavier was the great pioneer of adaptationist missionary in Ming China. (Kyungpook National University/gbell@paran.com)

예수회의 동방 선교와 적응주의 선교 전략의 성립 -프란시스코 사비에르를 중심으로-

김종건 ( Jong Geon Kim ) 대구사학회 2011 대구사학 Vol.103 No.-

A Jesuit`s Mission to the East and The Establishment of Adaptationist Missionary Strategy -Through the Study on Francisco Xavier- Kim, Jong-geon [Abstract] As great waves of Renaissance and the Reformation rose on the West Europe, there happened new change in the Catholic Church which had exercised universal domination over Europe, which was the establishment of the Jesuits. The order of the Jesuit set up in 1543 by Ignatius Loyola of Spain participated actively in the missionary work of the East. The Jesuit missionary well equipped with up-to-date academic learning and devout spiritual discipline were detached to the East Asia through India, opening doors of mission for China. The first Jesuit missionary detached to the East was Francisco Xavier. When he was detached to the East, he had the multi secular ranks as an embassador of the Vatican, the representative of the King of Portugal and the pioneer of oversea mission of the Jesuits. He exercised these authorities in his early missionary activities. However, while he was doing his mission works in Japan later, he realized the importance of Chinese mission work for the conversion of the East, being a pioneer of the adaptationist missionary strategy introducing Western scientific knowledges to the Chinese and based on the understanding of the Chinese classics. He who exercised a great effort to open China and died there made a crucial contribution to opening China for mission. The adaptationist missionary strategy initiated by Xavier was succeeded under the guidance of Alessandro Valignano to Michele Ruggieri and Matteo Ricci, who accomplished the strategy in China. Francisco Xavier was the great pioneer of adaptationist missionary in Ming China.

16세기 일본에서의 예수회의 적응과 일본의 포섭 ―대외관계사적 관점에서―

장혜진 (재)한국교회사연구소 2019 敎會史硏究 Vol.0 No.55

The term ‘accommodationism’ and discourses originate from theology. However, the logic of such accommodationism tends to be used particularly in the history of evangelization of Christianity and has a limit in that it is mentioned from the utterly internal perspective of the Church. We should not ignore the fact that interactive perspectives and positions exist in all cultural, societal phenomena that occur in contact with a different culture or other world. An issue emerges from this on whether two perspectives and positions on the same line can be explained. I review the meaning of accommodation from such reverse perspective(objectives), as what kind of phenomenon it can be explained in the Japanese society, apart from the perspective of Jesuits on accommodation. Particularly, I shed light on Jesuits’ activities, focusing on Nagasaki, which was the stage of their activities, to see how Jesuits influenced the Japanese society and how they understood and transformed Japanese society. Christianity in the traditional society of Japan was obviously a newly introduced religion with quite different cultural characteristics, and the method adopted for implanting Christianity in Japan was also in a different cultural style. It is hardly possible that missionaries from foreign countries, even wearing Asian silk clothes, could be seen as Asian Buddhist monks. Probably, it could be seen as a kind of a costume play. In view of the fact that Jesuits took an approach different from Japan’s external policy on religion and commerce during the Warring States Period, it seems that Jesuits did their missionary activities and engaged in trade, failing to understand and grasp the Japanese and realities and environments of Japan during the Warring States Period well in societal, political and cultural aspects with full or correct knowledge about them. Such failure immediately reflected in Jesuits to be turned into dysfunctions, substantially affecting the formation of the early modern Japanese society and resulting in the failure of accommodation in Japan. Therefore, the proper functional logic of accommodationism, according to the intentions and objectives of missions on which Jesuits originally contemplated, was an ideal missionary policy that Jesuits pursued, which was entirely based on one-sided internal view of the Church. In conclusion, it is necessary to have critical reflections on accommodationism as an expediential and self-oriented logic in determining an approach for evangelization. 일본 전통사회 속에서의 그리스도교는 이문화성이 강한 새로운 유입 종교였고, 따라서 예수회에서 동아시아 선교활동에 있어서 대외 전략으로 세웠던 방침이 ‘적응’이라 할 수 있다. 그러나 이러한 ‘적응’에 대한 논리는 그리스도교 선교사 안에서 특정되어 사용되는 경향이 크며, 철저히 교회 내부적인 시점에서 언급되고 있다는 한계성을 지니고 있다. 일본 사회에서 나가사키는 전 근대시기에 있어서 예수회의 활동무대가 된 곳이다. 나가사키 개항에 있어 두 가지의 입장이 존재한다. 하나는 포르투갈 상인의 동아시아 교역 루트 개척과 함께 예수회의 일본 포교가 시작되었고, 이른바 문화적 적응주의가 일본 내에 도입된 점이다. 그들은 일본 사회에 적응하기 위해 위로부터의 포교를 시행하였고, 일본 사회에 그들이 자리매김하는 데 노력하였다. 또 하나는 전국시대 다이묘들의 정치·군사적 우위를 확보하기 위한 서구 문명, 즉 무기 구입이 선교사와 결탁하여 포교를 전제로 한 포르투갈 교역을 촉진시키고 나가사키 개항에 이르렀다는 점이다. 그야말로 예수회는 포교를 위한 교역으로의 참입을 통해 전국시대 일본 위정자들이 필요로 하는 문물을 전해 주지만, 일본의 위정자들은 종교와 교역을 분리하여 생각하였다. 히데요시 지배 당시, 일본 지배체제에 위협이 될 만한 예수회 선교사 활동에 대한 경계는 바테렌 추방령을 통해 확인할 수 있고, 일본 사회에 악영향을 끼치는 사안에 있어 단호하게 처리해 가는 과정을 확인할 수 있다. 대외사적 관점은 종교 문화사적 관점과 다를 수 있다. 예수회는 전통 일본 사회와 합일점을 찾지 못하고 당시 전국시대 일본의 종교-교역에 대한 대외적 방침과 다른 접근법을 취함으로써 오히려 일본 위정자 및 지배체제와 모순되면서 위험한 존재로 비치게 되었다. 또한 문화적으로 선교사들이 아무리 동양의 비단옷을 입었다 할지라도 일본인을 대상으로 한 예수회의 적응주의는 금령을 통해서 역으로 생각해 볼 때, 히데요시가 선교사의 육식생활을 문제 삼았던 것처럼 그들 자체가 적응적인 측면에서 변화된 모습을 보여주는 것이 아닌, 타자를 향한 그들의 임기응변적인 포교 태도가 드러나는 일면도 살펴볼 수 있다.

예수회 선교사를 통해 중국과 일본으로 전래된 서양화법(西洋畵法) : 동서미술교류사의 선교학적 연구를 위한 제안

김상근(Kim Sang-Keun),김지인(Kim Jean) 연세대학교 신과대학(연합신학대학원) 2009 신학논단 Vol.57 No.-

??This is to give a historical description on roles and activities of Jesuit missionaries who introduced western painting style into Japan and China. Studies on this field traditionally have been made by art historians and scholars in the society of Jesus respectively. In this essay, we have tried using missiological perspectives to interpret cultural influences. It is missiological perspective that makes this article different from theirs.<br/> ??When Japanese and Chinese encountered new images from European culture, They had to face both European image system and European 'religion'. that is, a 'window' through which they were obliged to see the world. We focused on tensions and interdependence between those to systems when Japanese and Chinese were getting used to see the world differently.<br/> ??Though the periods dealt with aren't the same in each country, the basic concern which connects them is similar. The decisions of Trent Council on religious art the missionaries used as a method to do missionary work. The historical background has been described. And we have traced each missionary's activities and reactions to a new culture on the side of, what we call, 'receiver' in the process of introducing western painting style. Further sophisticated studies should be made on situations and motives of an artist and missionary being sent to Asia and the whole process in terms of missiological perspectives in detail. More importantly, Asians understanding and reactions to new images and a foreign way of seeing the world on their own situations which we haven't dealt with fully. ??This is to give a historical description on roles and activities of Jesuit missionaries who introduced western painting style into Japan and China. Studies on this field traditionally have been made by art historians and scholars in the society of Jesus respectively. In this essay, we have tried using missiological perspectives to interpret cultural influences. It is missiological perspective that makes this article different from theirs.<br/> ??When Japanese and Chinese encountered new images from European culture, They had to face both European image system and European 'religion'. that is, a 'window' through which they were obliged to see the world. We focused on tensions and interdependence between those to systems when Japanese and Chinese were getting used to see the world differently.<br/> ??Though the periods dealt with aren't the same in each country, the basic concern which connects them is similar. The decisions of Trent Council on religious art the missionaries used as a method to do missionary work. The historical background has been described. And we have traced each missionary's activities and reactions to a new culture on the side of, what we call, 'receiver' in the process of introducing western painting style. Further sophisticated studies should be made on situations and motives of an artist and missionary being sent to Asia and the whole process in terms of missiological perspectives in detail. More importantly, Asians understanding and reactions to new images and a foreign way of seeing the world on their own situations which we haven't dealt with fully.

서양 선교사가 학습한 중국어 비교 연구-예수회 및 개신교를 위주로

신원철 한국중국어문학회 2024 중국문학 Vol.120 No.-

The aim of this thesis is to compare and analyse what kind of Chinese language Jesuit and Protestant missionaries learned and understood for their missionary activities in China. Selecting Ruggieri and Ricci for the Jesuits and Morrison and Medhurst for the Protestants, what they valued, Mandarin or dialects of Chinese, and the reason and methods for learning them will be described in this thesis. Through this thesis, it was found that while the Jesuits focused on Mandarin and Literary, the Protestants focused on dialects from each region of China in addition to Mandarin and Literary. The reason for this tendency were cited by the Jesuits as Chinese, which Chinese people could teach to foreigners, as a tool for persuading the ruling class, and the unique origins of Chinese language learners among the early Jesuit missionaries. Protestant was analyzed for more active learning than the Jesuits, increased contact with the civilian population rather than the ruling class through active missionary activities, and differentiation of missionary areas by various denominations and missionary organizations. The biggest difference in learning Chinese between Jesuit and Protestant missionaries is whether or not they had in mind the learning of Chinese dialects.

18세기 연행사와 서양 선교사의 만남

신익철 ( Ik Cheol Shin ) 한국한문학회 2013 韓國漢文學硏究 Vol.0 No.51

연행록에 보이는 북경 천주당 방문 기사는 조선 후기 지식인의 西學에 대한 인식을 해명함에 있어서 각별한 의미를 지닌다. 그 동안 관련 연구가 있어 왔지만, 대상 자료가 제한적이어서 중요한 내용이 누락된 것이 많았다. 이 글은 새로 발굴한 천주당 방문 기사의 소개를 겸해 18세기 연행록에 보이는 연행사와 서양 선교사의 교류 양상을 전반적으로 살펴본 것이다. 18세기 연행록 중 1720년에 연행한 이기지의 「일암연기」, 1727년에 연행한 강호부의 「상봉록」, 1729년에 연행한 김순협의 「연행일록」, 1755년에 연행한 정광충의 「연행일록」, 1761년에 연행한 이의봉의 「북원록」, 1765년에 연행한 홍대용의 「을병연행록」이 비교적 풍부한 천주당 방문 기록을 남기고 있다. 1790년에 연행한 서호수는 「열하기유」에서 마테오리치의 묘소를 찾은 기록을 남기고 있는데, 여기에는 서학 수용과 관련해 주목되는 내용이 담겨 있다. 18세기 연행록을 전반과 후반으로 나누어 천주당 방문 양상을 개략적으로 살펴본바, 연행사 중 서양인 선교사와 심도 있게 교류한 인물로는 이기지와 이의봉이 주목된다. 이기지는 노론, 이의봉은 소론에 속하여 당색의 차이는 있으나, 두 사람 모두 실용적 지식을 중시하는 가문에 속한 인물이다. 실용을 중시하는 실학적 가풍에서 생장한 이들에게 천주당 방문과 서양 선교사와의 대화는 강렬한 지적 호기심을 불러일으켰으며, 이는 「일암연기」와 「북원록」에 상세히 실려 있다. 두 사람의 연행록에서 우리는 조선 후기의 지식인이 전혀 이질적인 문명을 접하는 데서 오는 충격과 경이로움, 그리고 이를 소화해내기 위한 갈등 등을 생생하게 느낄 수 있다. 한편 서학에 대한 이해가 남달랐던 홍대용과 서호수의 경우는 서양 선교사와의 만남이 이기지나 이의봉에 비해 한층 원숙하면서도 대등한 모습을 띠고 있다. 연행사와 서양인 선교사의 만남이 갖는 의미를 객관적으로 깊이 있게 고찰하기 위해서는 연행록과 함께 서양 선교사가 남긴 관련 기록을 함께 고찰할 필요가 있다. 향후 학제간 연구를 통해 이 분야에 대한 본격적인 해명이 이루어지길 기대한다. In the eighteenth century, a number of Joseon Korean envoys visited Catholic churches in Beijing and recorded such experiences in their yeonhaengrok (Korean travel literature to Qing China), which are invaluable sources for us to examine Korean intellectuals` understanding of Western Learning in the late Joseon Dynasty. Though study on the topic of Koreans` encounter with Western missionaries has been advanced by modern scholars to a great extent, the precedent scholarship left out some significant records owing to the limitations of their examined materials. In his paper, I presents newly discovered records of Koreans visiting Catholic churches in Beijing and provides an account of general pattern of interaction between Korean envoys and Western missionaries as described in yeonhaengrok of the eighteenth century. We can see relatively detailed reports of Koreans visiting Catholic churches in Beijing in such yeonhaengrok as Yi Gi-ji`s Iram yeon-gi (1720), Gang Ho-bu`s Sangbong rok (1727), Kim Sun-hyoep`s Yeonhang irok (1729), Jeong Gwang-chung`s Yeonhang irok (1755), Yi Ui-bong`s Bukwon rok (1761), and Hong Dae-yong`s Eulbyeong yeonhangrok (1765). As late as in Seo Ho-su`s Yeorha giyu (1790), we can see the report of his visiting Matteo Ricci`s tomb and his noteworthy discussion on Joseon Korea`s reception of Western Learning. In my discussion, I will show some general characteristics of Korean visitors to Catholic churches and their meeting with Western missionaries in diving the eighteenth century yeonhangrok into the first period and the second period. And I examine as a case study Iram yeon-gi (1720) specifically by offering detailed tables of important cultural matters, which contains the richest account of Western civilization and culture of the eighteenth century yeonhaengrok. Because Yi Gi-ji and Yi Ui-bong were two of the most enthusiastic Koreans for interacting with Western missionaries in the eighteenth century, I put their records in my focus. Though Yi Gi-ji and Yi Ui-bong came from different political factions, they had shared interests in Practical Learning. For this reason, they must have showed strong intellectual curiosity for Western things and thereby visited Catholic churches and had conversations with Western missionaries there. From their records of yeonhaengrok, we can see vividly what impacts or wonders the new foreign civilization did bring out to Joseon Korean intellectuals, and how they responded to and handled such cultural confrontations. At any rate, we should remember that Hong Dae-yong and Seo Ho-su exhibited more matured understaning of that foreign civilization and assumed a more informed and confident attitude in their conversation with Western missionaries than other Koreans, obviusly thanks to their broad knowledge of Western Learning. To have a balanced view of inter-cultural interaction between Korean envoys and Western missionaries, we need to examine not just Korean yeonhaengrok but also those accounts written by Western missionaries. I look forward to enriching our understanding of such inter-cultural issues by facilitating interdisciplinary research.

초기 근대 일본 예수회의 종교적 갈등 - 타 수도회와 프로테스탄트 교파와의 관계를 중심으로 -

장혜진(張慧珍) 원광대학교 원불교사상연구원 2020 원불교사상과 종교문화 Vol.83 No.-

This paper aims at exploring social and historical factors of the fall of European Catholic missionaries as an important agent in the development of early modern Japan, the 16th century, called the the Christian Century. The ministry acted by the missionary monopoly of the Jesuits in Japan shows the form of positive and active interaction with Japanese society, but with the failure of the Jesuits accommodative mission works in the Japanese political field in the late 16th century, other religious mission society, which entered into Japan lately, conflict with the Jesuits, and competition between the Iberian Catholic and the Protestant states became religious factors shaping the policies and forms of Japans foreign relations. The failure of the Jesuit accommodative mission and the fall of the Catholic Church in Japan were caused by religious conflicts of two directions. One is the conflict over the exclusive monopoly right of mission work of the Jesuits and other missionary. The other one is the competition with other denominations outside the Catholic Church, are shaping the form of modern external relations in Japanese society. Such a situation brought at the result that Catholic Church in Japan is destined to die. The Catholic Churchs power is gradually losing its influence in Japan due to conflicts within the Catholic Church and competitive tension caused by the Protestant nations entry into Japan. Yet the fall of the Catholic Jesuit, which was the main force of the Christian civilization in the 16th century, could not be reduced simply to the religious problems of conflict and competition. Rather, the failure of the Jesuits accommodative mission works and the form change of Japanese-European civilization exchanges should be grasped in the contexts of the political, economic and international relations of Japan, East Asia, as both mission region and trading partners.