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Uzak Doğu'dan Yansımalar: Çin'deki Katolik ve Nesturî Varlığının Karşılaştırılması

Year 2022, Volume: 5 Issue: 1, 158 - 180, 30.06.2022
https://doi.org/10.47145/dinbil.1060083

Abstract

Orta çağda Batı Avrupa'dan Fransisken rahipler ve Suriye'den Nesturî rahipler, kendi Hıristiyan mezheplerini ve doktrinini yaymak ve bölgede kiliselerini kurmak için Uzak Doğu'ya gittiler. Benzer hedefleri paylaşsalar da, Fransiskenler ve Nesturîler farklı ikna yöntemleri kullandılar, bu nedenle misyonerlik çalışmalarının sonuçları ve mirası, önemli ölçüde birbirlerinden farklıydı. Moğol bozkırlarındaki mezar taşlarının da kanıtladığı gibi, Nesturîler Uzak Doğu'da dikkate değer ölçüde başarılıydılar; ancak kendi ülkelerinde (Mezopotamya), ironi bir şekilde, giderek marjinalleştirildiler. Buna karşılık, Katolik Fransiskenler ve Uzak Doğu'ya giden diğer Avrupalı seyyahlar, benzer misyonerlik başarısı elde edemediler ve 14. yüzyılın ortalarından sonra bölgede neredeyse hiç izleri kalmadı. Bununla birlikte, kendi ülkelerindeki okuyucuları için yazdıkları seyahatnameler ve mektuplar, hem Orta Çağ'ın sonlarında Avrupa’yı dışa açma hırsları üzerinde hem de on yedinci yüzyıl Çin'indeki Katolik misyonunun dönüşü üzerinde büyük bir etkiye sahipti. Özetle, Nesturîlerin mirası Orta Asya’daki taş anıtlardı ve Fransiskenler ise Batı'da ilham verici metinler bıraktılar. Uzak Doğu'daki Hıristiyan misyonerlik faaliyetinin ilgili uygulamalarının karşılaştırılması, ortaçağ kültürler arası seyahatin hem menşe bölgelerini hem de varış bölgelerini çeşitli şekillerde nasıl etkilediğini daha iyi tanıtabilir. Bu nedenle, Orta Çağ'ın sonlarında Uzak Doğu'daki Hıristiyan varlığı ortadan kalksa da bu misyonerlerin geldiği toplumlar için kalıcı sonuçlar doğurmuştur.

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Repercussions from the Far East: A Comparison of the Catholic and Nestorian Presence in China

Year 2022, Volume: 5 Issue: 1, 158 - 180, 30.06.2022
https://doi.org/10.47145/dinbil.1060083

Abstract

In the middle ages, Franciscan monks from Western Europe and Nestorian monks from Syria traveled to the Far East to spread the gospel and to establish their churches in the region. Although they shared similar goals, Franciscans and Nestorians employed different methods of persuasion, so the results and legacy of their missionary work differed considerably. The Nestorians were remarkably successful in the Far East, as proven by the gravestones in the Mongolian steppes; in their home countries, ironically, they were increasingly marginalized. In contrast, the Franciscans and other European travelers to the Far East did not achieve similar missionary success and scarcely left a mark on the region after the mid-fourteenth century. The travelogues and letters they composed for their audiences at home, however, had a great impact, both on late-medieval European ambitions to open up the world and on the return of the Catholic mission in seventeenth-century China. In summary, the Nestorians’ legacy was stone monuments in the East and the Franciscans left inspiring texts in the West. A comparison of the respective practices of Christian missionary activity in the Far East may further recognition of how medieval cross-cultural travel affected both the regions of origin and the regions of destination in various ways. Therefore, even though the Christian presence in the Far East vanished in the late middle ages, it had lasting consequences for the societies from whence the missionaries came. It not only broadened the West’s knowledge of the Far East but also influenced the renewal of Christian missions in the region from the seventeenth century onwards.

References

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  • Anastasius van Wyngaert, ed., “Wilhelmus Rubruquensis, Itinerarium ad partes orientales,” in Itinera et relationes Fratrum Minorum saeculi XIII et XIV (Quaracchi-Firenze: Collegium S. Bonaventurae, 1929), 29.
  • Angelo Cattaneo, “Fra Mauro’s Cosmographus incomparabilis and his Mappamundi: Documents, Sources, and Protocols for Mapping,” in La Cartografia europea tra primo Rinascimento e fine dell’Illuminismo, ed. Diogo Ramado Curto (Florence: Olschki, 2003), 19–48.
  • Arnold Lauren, Princely Gifts and Papal Treasures: The Franciscan Mission to China and its Influence on the Art of the West, 1250–1350 (San Francisco: Desiderata Press, 1999).
  • Arthur C. Moule, “The Use of the Cross among the Nestorians in China,” T’oung Pao 28 (1931).
  • Arthur C. Moule, Christians in China Before the Year 1550 (London: Society for Promoting Christian Knowledge, 1930).
  • Barbara Wehr, “A propos de la génèse du ‘Devisament dou monde’ de Marco Polo,” in Le passage de l’écrit des langues romanes, ed. Maria Selig, Barbara Fank, and Jörg Hartmann (Tübingen: Gunter Narr, 1993), 299–326.
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  • Bizhen Xie, “The History of Quanzhou Nestorianism,” in Malek and Hofrichter, Jingjiao, 257–277.
  • C. Y. Hsü, “Nestorianism and the Nestorian Monument in China,” Asian Culture Quarterly 14, no. 1 (1986): 46.
  • Charles H. Parker, “Converting Souls across Cultural Borders: Dutch Calvinism and Early Modern Missionary Enterprises,” Journal of Global History, 8, 1, 2013.
  • Christine Mollier, Buddhism and Taoism Face to Face: Scripture, Ritual, and Iconographic Exchange in Medieval China (Honolulu: University of Hawai’i Press, 2008).
  • Christopher A. Atwood, “Validation by Holiness or Sovereignty: Religious Toleration as Political Theology in the Mongol World Empire of the Thirteenth Century,” International History Review 26, no. 2 (2004).
  • David E. Mungello, Curious Land: Jesuit Accommodation and the Origins of Sinology (Stuttgart: Steiner, 1985), 164–172.
  • Dietmar W. Winkler, Ostsyrisches Christentum: Untersuchungen zu Christologie, Ekklesiologie und zu den ökumenischen Beziehungen der Assyrischen Kirche des Ostens (Münster: Lit, 2003).
  • dward L. Farmer, Zhu Yuanzhang and Early Ming Legislation: The Reordering of Chinese Society Following the Era of Mongol Rule (Leiden: Brill, 1995), 105–113.
  • Erica C. D. Hunter, “The Church of the East in Central Asia,” Bulletin of the John Rylands University Library of Manchester 78, no. 3 (1996).
  • Erica C. D. Hunter, “The Conversion of the Kerait to Christianity in AD 1007,” Zentralasiatische Studien 22 (1989/90): 140–163.
  • Erik Hildinger, trans. and ed., The Story of the Mongols whom We Call the Tartars. Friar Giovanni di Plano Carpini’s Account of his Embassy to the Court of the Mongol Khan (Boston: Branden, 1996).
  • Fan Ke, (2001), “Maritime Muslims and Hui Identity: A South Fujian Case,” Journal of Muslim Minority Affairs 21, 2.
  • Folker Reichert, “Chinas Beitrag zum Weltbild der Europäer: Zur Rezeption der Fernostkenntnisse im 13. und 14. Jahrhundert,” in Das geographische Weltbild um 1300: Politik im Spannungsfeld von Wissen, Mythos und Fiktion, ed. Peter Moraw (Berlin: Duncker & Humblot, 1989), 33–57.
  • Folker Reichert, “Columbus und Marco Polo—Asien in Amerika: Zur Literaturgeschichte der Entdeckungen,” Zeitschrift für historische Forschung 15 (1988): 1–61.
  • Francis A. Rouleau, “The Yangchow Latin Tombstone as a Landmark of Medieval Christianity in China,” Harvard Journal of Asiatic Studies 17, no. 3–4 (1954): 348–351.
  • Franz Xaver Peintinger, “In Nomine Domini: Ein christlicher Grabstein in Yangzhou (1344),” in The Chinese Face of Jesus Christ, ed. Roman Malek (Nettetal: Steyler, 2002), 1:285–289.
  • Frédéric Luisetto, Arménians et autres chrétiens d’Orient sous la domination mongole (Paris: Geuthner, 2007).
  • Gerhard Rosenkranz, Die älteste Christenheit in China in den Quellenschriften der Nestorianer-Texte der Tang-Dynastie (Berlin: Ostasien-Mission, 1939).
  • Gerrit J. Reinink, “Tradition and the Formation of the Nestorian Identity in Sixth- to Seventh-Century Iraq,” Church History and Religious Culture 89, no. 1–3 (2009).
  • Hajji Yusuf Chang, “Chinese Muslim Mobility in Sung-Liao-Chin Period,” in Islam in China: Key Papers, ed. Michael Dillon (Folkestone: Global Oriental, 2009), 1:159–160.
  • Henry Yule, trans., The Travels of Friar Odoric: Blessed Odoric of Pordenone. Italian Texts and Studies on Religion and Society, (Grand Rapids, MI: Eerdmans, 2002), 1–62 (“Introduction” by Paolo Chiesa).
  • Herbert Franke, “Eine qarluq-türkische Familie im Dienste der mongolischen Großkhane,” in Scholia: Beiträge zur Turkologie und Zentralasienkunde. Annemarie von Gabain zum 80. Geburtstag, ed. Klaus Röhrborn and Horst Wilfrid Brands (Wiesbaden: Harrassowitz, 1981), 64–79.
  • Ian Gillman and Hans-Joachim Klimkeit, Christians in Asia before 1500 (Richmond: Curzon, 1999).
  • Igor de Rachewiltz, “The Turks in China under the Mongols: A Preliminary Investigation of Turco-Mongol Relations in the 13th and 14th Century,” in China among Equals: The Middle Kingdom and its Neighbors, 10th–14th centuries, ed. Morris Rossabi (Berkeley: University of California Press, 1983).
  • Ilaria Luzzana Caraci, “Marco Polo e le grandi scoperte geografiche dei secoli XV e XVI,” in L’impresa di Marco Polo: Cartografia, viaggi, percezione, ed. Cosimo Palagiano (Rome: Tiellemedia, 2007), 21–26.
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There are 94 citations in total.

Details

Primary Language Turkish
Subjects Religious Studies
Journal Section Translation Article
Authors

Thomas Ertl This is me 0000-0002-8311-1616

Translators

Celal Öney

Publication Date June 30, 2022
Submission Date January 19, 2022
Acceptance Date June 17, 2022
Published in Issue Year 2022 Volume: 5 Issue: 1

Cite

ISNAD Ertl, Thomas. “Uzak Doğu’dan Yansımalar: Çin’deki Katolik Ve Nesturî Varlığının Karşılaştırılması”. Din ve Bilim - Muş Alparslan Üniversitesi İslami İlimler Fakültesi Dergisi. Celal ÖneyTrans 5/1 (June 2022), 158-180. https://doi.org/10.47145/dinbil.1060083.

Contact: dinbil@alparslan.edu.tr

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