Christianity in China in the context of "Quanzhou"

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⭐ Core Definition: Christianity in China

Christianity has been present in China since the early medieval period, and became a significant presence in the country during the early modern era. The Church of the East appeared in China in the 7th century, during the Tang dynasty. Catholicism was one of the religions patronized by the emperors of the Mongol-led Yuan dynasty, but it did not take root in China until its reintroduction by the Jesuits during the 16th century. Beginning in the early 19th century, Protestant missions in China attracted small but influential followings, and independent Chinese churches were also established.

Accurate data on Chinese Christians is difficult to access. There were some 4 million before 1949 (3 million Catholics and 1 million Protestants). The number of Chinese Christians had increased significantly since the easing of restrictions on religious activities during the economic reforms of the late 1970s. In 2018, the Chinese government declared that there are over 44 million Christians (38 million Protestants & 6 million Catholics) in China. On the other hand, some international Christian organizations estimate that there are tens of millions more, who choose not to publicly identify as such. These estimations are controversial because the organizations which make them are often accused of deliberately inflating them.

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👉 Christianity in China in the context of Quanzhou

Quanzhou is a prefecture-level port city on the north bank of the Jin River, beside the Taiwan Strait in southern Fujian, People's Republic of China. It is Fujian's most populous metropolitan region, with an area of 11,245 square kilometers (4,342 sq mi) and a population of 8,782,285 as of the 2020 census. Its built-up area is home to 6,669,711 inhabitants, encompassing the Licheng, Fengze, and Luojiang urban districts; Jinjiang, Nan'an, and Shishi cities; Hui'an County; and the Quanzhou District for Taiwanese Investment. Quanzhou was China's 12th-largest extended metropolitan area in 2010.

Quanzhou was China's major port for foreign traders, who knew it as Zaiton, during the 11th through 14th centuries. It was visited by both Marco Polo and Ibn Battuta; both travelers praised it as one of the most prosperous and glorious cities in the world. It was the naval base from which the Mongol attacks on Japan and Java were primarily launched and a cosmopolitan center with Buddhist and Hindu temples, Islamic mosques, and Christian churches, including a Catholic cathedral and Franciscan friaries. A failed revolt prompted a massacre of the city's foreign communities in 1357. Economic dislocations—including piracy and an imperial overreaction to it during the Ming and Qing—reduced its prosperity, with Japanese trade shifting to Ningbo and Zhapu and other foreign trade restricted to Guangzhou. Quanzhou became an opium-smuggling center in the 19th century but the siltation of its harbor hindered trade by larger ships.

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Christianity in China in the context of Jesuits in China

The history of the missions of the Jesuits in China is part of the history of relations between China and the Western world. The missionary efforts and other work of the Society of Jesus, or Jesuits, between the 16th and 17th century played a significant role in continuing the transmission of knowledge, science, and culture between China and the West, and influenced Christian culture in Chinese society today.

The first attempt by the Jesuits to reach China was made in 1552 by St. Francis Xavier, Navarrese priest and missionary and founding member of the Society of Jesus. Xavier never reached the mainland, dying after only a year on the Chinese island of Shangchuan. Three decades later, in 1582, Jesuits once again initiated mission work in China, led by several figures including the Italian Matteo Ricci, introducing Western science, mathematics, astronomy, and visual arts to the Chinese imperial court, and carrying on significant inter-cultural and philosophical dialogue with Chinese scholars, particularly with representatives of Confucianism. At the time of their peak influence, members of the Jesuit delegation were considered some of the emperor's most valued and trusted advisors, holding prestigious posts in the imperial government. Many Chinese, including former Confucian scholars, adopted Christianity and became priests and members of the Society of Jesus.

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Christianity in China in the context of Xi'an Stele

The Xi'an Stele or the Jingjiao Stele (Chinese: 景教碑; pinyin: Jǐngjiào bēi), sometimes translated as the "Nestorian Stele," is a Tang Chinese stele erected in 781 that documents 150 years of early Christianity in China. It is a limestone block 279 centimetres (9 ft 2 in) high with text in both Chinese and Syriac describing the existence of Christian communities in several cities in northern China. It reveals that the initial Church of the East had met recognition by the Tang Emperor Taizong, due to efforts of the Christian missionary Alopen in 635. According to the stele, Alopen and his fellow Syriac missionaries came to China from Daqin (the Eastern Roman Empire) in the ninth year of Emperor Taizong (Tai Tsung) (635), bringing sacred books and images. The Church of the East monk Adam (Jingjing in Chinese) composed the text on the stele. Buried in 845, probably during the Huichang persecution of Buddhism, the stele was not rediscovered until 1625. It is now in the Stele Forest in Xi'an.

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