乾隆年間 天主敎 탄압의 실제와 天主敎 共同體

초록

In this paper, I looked at the actual aspects of Catholic persecution conducted in Qianlong reign, and looked at how the Catholic community was able to survive even in persecution, from a religious perspective as well as from a political, social and economic perspective. Those who suppressed the Catholic were its relatives, neighbors, government officials and emperor Qianlong. In the Ming-Qing era, the trend of filing lawsuits was popular, but there were many cases in which ordinary people hesitated to file charges or file. They chose a third relationship with Catholics that coexist in the blood linked community and local community, whether they like it or not, if possible. Most of the officials oppressed Catholics, but some of them chose a third relationship with the Western missionaries in Beijing, which was acquiesced without joining the crackdown. Emperor Qianlong gave so called ‘exceptional grace’(格外之恩) to Western missionaries standing by his side. He showed clemency to them from the view point of China being the center of the world. Emperor Qianlong was a oppressor of Catholicism, but on the other hand, he also established a third relationship that let the Catholic to be maintained. It is hard to understand the relationship between the Qing Dynasty in Qianlong reign and Catholicism from the dichotomous view of persecuting and persecuted. Only when we establish a third relationship of symbiosis, acquiescence and so called ‘exceptional grace’, we can understand it correctly. Among the Catholic communities scattered throughout China, the community in Beijing, the capital city, was safer than the other communities in the third relationship allowed by Emperor Qianlong. In the event of the Catholic oppression, Western missionaries tried to protect the entire Chinese Catholic community through political activity. In addition to the religious motivation of avoiding oppression, the Mahanshan Catholic community in Gucheng County, Hubei Province, emerged amid the social and economic trend of developing a mountain area in Hubei Province. Catholics in the Mabanshan community reclaimed land under poor conditions by jointly working on the distributed land. The Mabansan community could continue to exist because of relatively weak suppression of the Qing Dynasty in spite of the low productivity of the crop. The Jingdezhen Catholic community emerged amid social and economic trends in which small and medium-sized cities appeared and grew, in various parts of China during the Ming-Qing era. The ceramic makers and workers, who are the main members of the Jingdezhen Catholic community, were mostly migrants who came from other district. They had low wages. So I lived in poverty in Jingdezhen where prices were high. So mutual assistance served as a key factor in making the Jingdezhen community exist. The way in which Catholic communities survive in response to the suppression of the Qing was quite different, depending on the political, social and economic conditions of each of them. However, there was also a factor that brought them together. It was a religious aspect shared by each community. These include Catholicism's religious life and the itinerant activities of Western missionaries. Catholics lived a religious life at home, removing ancestral tablets and following their daily routines. Catholics in the area where missionaries and internal priests reside regularly held sacred ceremonies at churches and small gatherings. In areas other than that, holy rites were performed only when priests toured. Western missionaries disciplined those who betrayed their religion, re-engaged those who repented, took care of those who suffered while keeping faith. The religious life of Catholics and the itinerant activities of Western missionaries were elements shared among all the Catholic communities in China. At the same time, it was also the most fundamental factor that allowed the Catholic community to maintain.

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