Sunday, March 31, 2013

regulating traditional Chinese medicine, herbal remedies

Ontario to start regulating traditional Chinese medicine, herbal remedies

An electrical charge is applied to the acupuncture needles during acupuncture therapy, at China Acupuncture Clinic in Tyler, Texas on May 26, 2011. (AP / The Tyler Morning Telegraph, Jaime R. Carrero)

Victor Ferreira, The Canadian Press
Published Sunday, March 31, 2013 12:44PM EDT
Last Updated Sunday, March 31, 2013 4:21PM EDT

TORONTO -- Patients receiving acupuncture, herbal remedies or other forms of traditional Chinese medicine in Ontario will soon gain some reassurance that those treating them are qualified to do so.
The College of Traditional Chinese Medicine Practitioners and Acupuncturists of Ontario will begin regulating traditional Chinese medicine on April 1.
The passing of the Traditional Chinese Medicine Act in 2006 created the self-regulatory body which will now demand that every practitioner register with the college after passing a series of tests or displaying that they have equivalent experience after having seen at least 2,000 patients in the last five years.
The college will also handle complaints from the public.
Practitioners had to have their registration forms submitted by March 19th in order to be able to practice on April 1.
Emily Cheung, the college's registrar, said the new regulations will allow the public to be assured that every practitioner treating them has met certain standards.
"Right now, there are no rules or policies and individuals can practice however they choose," said Cheung. "The public does not know whether a person is qualified or not because anyone can call themselves a traditional Chinese medicine doctor."
The new rules make Ontario one of just two provinces in Canada to regulate traditional Chinese medicine. British Columbia put its own set of rules in place in April 2003.
Traditional Chinese medicine is an ancient treatment that focuses on acupuncture, herbal remedies, proper nutrition and Chinese massage to balance the yin and yang -- or contrary forces -- in one's system.
Not all practitioners study in a school setting as learning the treatments from ancestors is a frequent practice in China.
Peter Lam, spokesperson for the ad hoc Committee to Support Traditional Chinese Medicine Practitioners and Acupuncturists of Ontario, says the new regulations may prevent those who've learned from their elders from practising, along with those who have insufficient English skills.
Lam said at a news conference two weeks ago that some 2,000 practitioners could lose their jobs due to the new regulations, a consequence he said went against the Charter of Rights and Freedoms. The group is seeking legal action to stop regulation of the traditional treatments.
Lam and his committee could not be reached for an interview.
Cheung, however, argued that it is possible for practitioners who learned from ancestral tradition to get registered.
"They only need to prove that the number of patients that they've seen in the past five years was 2,000," Cheug said, adding that those who do not speak English can also become certified.
"If there is anyone lacking official language skills, they have to provide a written plan on how they plan to communicate with patients, hospitals, other health care professionals, and relay information."
Certification -- which will have to be renewed every year in June -- is already underway, with 1,000 practitioners having already passed their safety tests and another 1,000 waiting to take the test, said Cheug. Only 30 have failed.
Adam Chen, a practitioner of traditional Chinese medicine at Mount Sinai Hospital, is among those well on their way to acquiring certification.
He said regulation of the practice will benefit patients the most as several practitioners aren't trained to deal with specific problems.
"There's a risk of potential danger," he said. "If someone has a headache and goes to an acupuncturist who only knows a little bit but does not know how to distinguish migraines from headaches caused by a brain tumour, there could a problem."
Chen disagrees, however, with some of the new rules that will be put in place. He said practitioners will be discouraged from noting their areas of speciality and levels of expertise.
"I specialize in fertility and pain management but by regulation, I cannot advertise this," he said. "It's ridiculous."
The new regulations will ensure practitioners are penalized for inappropriate practice. The list of 49 offences of professional misconduct includes attempting to give treatment which requires knowledge practitioners do not have, abusing patients in a physical, ethical, or emotional manner and charging excessive fees.
A violation will result in an investigation by the Canadian Institute for Conflict Resolution.
General offences such as operating without a license fall under the Regulated Health Professions Act. A first time violation could result in a $25,000 fine and a year in prison.
Amy Nunez, who has received multiple acupuncture treatments, believes the new regulations will benefit patients the most.
Nunez received eight treatments to cure neuropathic pain in her leg that was a side effect of chemotherapy. Having been treated at a hospital, she admits she would never visit an acupuncturist that wasn't associated with one.
"I wouldn't feel safe," said Nunez. "I want to make sure the place is clean and that they know what they're doing because if they put the needles in the wrong place, I may be hurt for the rest of my life."
Nunez said she never had any doubts about the professionalism of her acupuncturist but added that regulation will further ensure the safety of patients due to the ability to report complaints to the regulating body.
Regulation will put more of an emphasis on schooling and Mary Wu, president of Toronto School of Traditional Chinese Medicine, believes that's the right approach.
Patients can trust practitioners who have a formal education more than those who learned through elders and apprenticeships, she said.
" 1/8Those with a formal education 3/8 have more rounded knowledge and practice skills as well as judgment ability for the practice of traditional Chinese medicine," said Wu. "Other practitioners will have limits compared to those trained in universities."
Wu added that she would like to see more educational programs created to train practitioners.
"We need comprehensive and systematic educational programs that could provide theory, foundation, and practical skills for those interested in becoming professional traditional Chinese medicine practitioners.
"At this time, it is hard to distinguish good programs from bad. With regulation, I do hope that the Ministry of Training, Colleges and Universities will start to register qualified programs in schools."

Genetically Modified Humans: China

In The Pipeline:

Genetically Modified Humans?

by Richard Hayes

Scientists have long speculated that parents would someday be able to genetically engineer their children for appearance, physical and mental abilities, or other traits of choice. For most people, these predictions have seemed so far in the future, or so patently repugnant, that they didn't need to be taken very seriously.
Such complacency is no longer possible. Well below the radar screen of both the general public and policy makers, a concerted campaign is underway to perfect and justify the development of the technologies that would allow the engineering of "designer babies."
"We've all known that the day would come when we'd have to decide whether or not to allow the reconfiguration of human beings through genetic technology," says Dr. David King, editor of GenEthics News in London. "Well, that day is now."

The social and political consequences of allowing the development and use of these technologies is difficult to comprehend, but most likely it would entail the objectification and commodification of human life and dramatically change the nature of human relationships and society.

In his book, Re-Making Eden: How Cloning and Beyond Will Change the Human Family, Princeton cell biologist Lee Silver looks forward to a future in which the health, appearance, personality, cognitive ability, sensory capacity and life-span of children all become artifacts of genetic manipulation. Silver acknowledges that the costs of these technologies will limit their widespread adoption, so that over time society will segregate into the "GenRich" who control "the economy, the media, the entertainment industry and the knowledge industry," and the "Naturals," who "work as low-paid service providers or as laborers."

Over time, society will segregate into "GenRich" who control "the economy, the media, and the knowledge industry," and the "Naturals," who "work as low paid service providers or as laborers."

-Lee Silver,
Remaking Eden: How Cloning And Beyond
Will Change the Human Family

Eventually, Silver writes, the GenRich and the Naturals will become "entirely separate species with no ability to cross-breed, and with as much romantic interest in one another as a current human would have for a chimpanzee."
Such visions are not the fevered product of a fringe band of futurists. Rather, they lie at the core of a new socio-political worldview and ideology gaining hold among influential scientists, academics, journalists and others. Last August, Ted Koppel featured Lee Silver on ABC's Nightline, and enthusiastically endorsed Silver's techno-eugenic vision. Authors such as Lester Thurow and Frances Fukuyama have written approvingly of the coming genetically engineered "post-human" era.

"The fact that noted scientists and intellectuals are advocating genetic manipulation to enhance human traits is irresponsible in the extreme," warns Dr. Stuart Newman, professor of cell biology and anatomy at New York Medical College and chair of the Human Genetics Committee of the Cambridge, Massachusetts-based Council for Responsible Genetics. "There is no way we could determine whether such procedures would even work without massive experimentation on human beings. But in a society obsessed with competition and success, the worst barbarities imaginable could be rationalized if people thought that genetic manipulation might give their children an advantage."

Human Genetic Engineering

Genetic engineering provides the ability to add or delete specific genes within a living cell nucleus. Gene modifications can have an impact solely on a single person (somatic manipulation), or on a person's children and all subsequent descendants (germline manipulation).
Somatic manipulation seeks to change the genetic makeup of particular body (somatic) cells that comprise the organs and tissues -- lungs, brain, bones, etc. -- of a single person. Diseases like cystic fibrosis, for example, may be treated by inserting a corrective gene into malfunctioning lung cells. Changes in somatic genes are not passed on to one's children.

Germline genetic manipulation changes the sex cells (i.e., the sperm and egg, or germ, cells), which pass the parental genes to the next generation. While germline engineering is sometimes suggested as a way to prevent transmission of genetic diseases, the same result can be achieved by preimplanation screening and other means. Germline engineering is necessary, however, to go beyond disease prevention and modify the genetic endowment of children otherwise expected to be healthy.
The ability to put genes into living cells was perfected in animal experiments conducted during the late 1970s. Proposals to begin human gene manipulation followed shortly thereafter, and aroused much controversy.

Scientific, religious, environmental and political leaders and organizations generally approved of somatic gene therapy, but strongly opposed germline manipulation. In 1983, a coalition of 58 religious leaders declared that genetic engineering of the human germline "represents a fundamental threat to the preservation of the human species as we know it, and should be opposed with the same courage and conviction as we now oppose the threat of nuclear extinction."

In 1990, the National Institutes of Health (NIH) approved somatic gene therapy trials, but said that it would not accept proposals for germline manipulation "at present." That ambiguous decision did little to discourage advocates of germline engineering, who continued to perfect their technologies using animal models and human somatic gene therapy trials.
By the late 1990s, proponents of germline manipulations were ready to begin a concerted effort to generate public support. In 1998, nearly 1,000 people attended "Engineering the Human Germline," a major conference held at UCLA. The conference received front-page coverage in the New York Times and Washington Post.

Four months later, W. French Anderson of the University of Southern California, a pioneer of human somatic gene therapy, submitted a proposal to the NIH to begin experiments involving human germline manipulation. Anderson anticipates being ready to begin human trials as early as 2003.

The campaign for techno-eugenics

Supporters of the techno-eugenic future are working diligently on a number of fronts to advance their cause. The broad strategy, as discussed at a members-only conference held by the Extropy Institute in Berkeley, California last summer, includes the continued development of genetic manipulation technologies, mobilization of a credible and vocal minority of the public to actively embrace and call for a techno-eugenic future and persuading the majority of the public that attempts to restrict the use of human genetic technologies would be an infringement of individual rights.
Human germline engineering is at least a decade away from being ready for commercial marketing, and the large biotech firms do not yet have the billions of dollars invested in it that they do in genetically engineered crops or pharmaceuticals. However, a few small but aggressive firms, with the support and encouragement of established companies such as Novartis, are speeding development of the most controversial technologies. Among the key firms:

Geron Corporation, based in Menlo Park, California, is refining the key technologies that would allow human cloning and germline manipulation. Geron holds patents on techniques to engineer cells from aborted fetuses or "surplus" human embryos obtained from fertility clinics. Early in 1999, Geron acquired Roslin Bio-Med, the Scottish firm that owned the patents to the technology that produced the first cloned sheep. Geron wants to use these technologies to grow healthy tissues and organs that could be used to replace diseased ones.Some approaches to this goal are non-controversial, but others would establish the practical means for germline manipulation and could lead to industrial scale production and commercialization of human embryos.
Geron has appointed an in-house Ethics Advisory Board comprised largely of local "bioethicists" sympathetic to human genetic modification and cloning. The board's first report found the company's plans, including the possible cloning of human embryos, ethically acceptable. But three noted health law and ethics professionals, writing in the December issue of Nature Biomedicine, were scathing in their criticism of the board's report, noting that it "seems more like ‘ethical cover' rather than ethics that can be taken seriously."

Advanced Cell Technologies (ACT), of Worcester, Massachusetts, announced in November 1998 that it had created an embryo by implanting the nucleus of a human cell into the egg of a cow. The stated intent was to test techniques that would allow harvesting of embryonic cells from which to grow replacement tissues for humans. No laws exist that would have prevented such a cow-human embryo from being implanted in a woman's uterus to produce a child. ACT's experiment was widely condemned, and President Clinton asked the National Bioethics Advisory Committee to investigate.

Chromos Molecular Systems, founded in 1996 and located in British Columbia, is developing what could be the most powerful genetic engineering technology to date: artificial chromosomes, which would enable the engineering of multiple, complex human traits. Chromos already markets its patented "Satellite DNA-based Artificial Chromosomes," or SATACs, to create transgenetic animals, and commercial human SATACs are under development. The use of artificial chromosomes for germline engineering would arguably be tantamount to the creation of new species of humans. People who were engineered with artificial chromosomes, and who wanted to pass these chromosomes to their children intact, would only be able to mate with one another.

Celera Genomics, based in Rockville, Maryland, has built the largest gene-analyzing laboratory in the world, involving a bank of 300 high-powered sequencing units and a computer system comparable to those used to model nuclear explosions. Celera is locked in a race with the federally sponsored Human Genome Project to sequence the complete human genome. Celera hopes to profit by marketing access to its gene sequence data banks. It recently signed a five-year agreement allowing Pharmacia & Upjohn (now merging with Monsanto) access to Celera's human genome databases. Celera President Craig Venter has also initiated a separate project, sponsored by The Institute for Genome Sciences (TIGR), that could lead to the creation of a living creature by assembling its gene sequence from off-the-shelf molecules and supplying it with a chemical coat.

The Techno-Eugenic Lobby

Recognizing the controversial nature of their broad project, supporters of the techno-eugenic future have set up a number of programs and institutes whose function is to encourage public acceptance of the new techno-eugenic technologies. These include:

UCLA Program in Medicine, Technology and Society (MTS). MTS director Gregory Stock organized the 1998 conference that removed the taboo from advocacy of germline engineering. Stock is now organizing a series of conferences, publications and awards to support the notion that human aging is a disease, and can be cured by genetic engineering. Stock's initiatives have received repeated favorable front-page coverage in stories by Gina Kolata of the New York Times.

The Extropy Institute, based in Los Angeles, was established to "challenge conventional thinking about human limits." It calls for a trans-human future that embraces genetic and other technologies to engineer new forms of human beings. Its 1999 annual conference in Berkeley included strategy sessions on how to advance the techno-eugenic agenda politically, and how to talk to the press and public about human genetic and technological modification in ways that build support and diffuse opposition. Calvin Harley, chief scientist for Geron Corporation, was a featured speaker at this conference.

If China uses genetic enhancements while the West either bans them or pursues a politically correct re-engineering of human nature, the inevitable result within a few generations would be Chinese economic, and thus military, global hegemony. ...Those serious about either preventing or mandating genetic engineering should start planning a preemptive nuclear strike on China -- soon.

-Steven Sailer
Human Biodiversity Institute President

The Foresight Institute, based in Menlo Park, California, was established by K. Eric Drexler to advance the development of nanotechnology, the anticipated ability to engineer individual molecules and atoms. Drexler has proselytized on behalf of nanotechnology since the mid-1980s, placing it at the center of a fully formed ideological vision grounded in hyper-technology, techno-eugenic transformation and libertarian political values. The Foresight Institute holds conferences and workshops that bring together leaders in science, business, academia, journalism and other realms to develop and promote this vision. MTS, Extropy and Foresight differ in style but share a common commitment to the transformation of human beings through genetic engineering. At the 1999 Extropy conference, Foresight President Chris Petersen said, "Foresight is perhap[s half-way between Extropy on the more radical side ... and on the other side there's something like Greg Stock's operation over at UCLA."

The Human Biodiversity Institute (HBI) is one of several libertarian think tanks promoting a social and political vision grounded in human evolutionary biology. In December 1999, HBI president Steven Sailer briefed an elite gathering convened by the Hudson Institute, including former UK Prime Minister Margaret Thatcher, on the "long run impact of the human biotechnology revolution."
Sailer suggested that "progressive pressure groups" may try to ban human genetic engineering, but that the exportability of the technology and the difficulty of enforcing global bans will cause them to fail. Sailer said these groups might then change their position and try to mandate "politically correct" human genetic engineering, in order to prevent an explosion of inequality.
Sailer argued that China, with fewer scruples, might simply compete for superiority. "If China uses genetic enhancements while the West either bans them or pursues a politically correct re-engineering of human nature, the inevitable result within a few generations would be Chinese economic, and thus military, global hegemony," Sailer told the Hudson Institute gathering.
"Thus, those serious about either preventing or mandating genetic engineering should start planning a preemptive nuclear strike on China -- soon." Sailer illustrated his argument with a colorful slide of a hydrogen bomb explosion.

These and other institutes have benefited from support from many of the new info-tech and dot.com rich with strong techno-eugenic political sympathies. Nathan Myrvold, the recently retired research director of Microsoft (age 39; net assets: $250 million), has been a vocal advocate of human cloning and genetic enhancement. Arizona billionaire John Sperling, founder of Phoenix University, recently donated $20 million to a group that is supportive of efforts to extend the human life span by decades or centuries via genetic engineering. The grant will establish a chain of high-tech anti-aging centers across the United States. Sperling is also reported to be the source of the $2.3 million grant to Texas A&M to have a pet dog, Missy, cloned.

Nearly every industrialized country, with the exception of the United States, has already banned germline manipulation and cloning.
Article 13 of the 1996 Council of Europe Convention on Human Rights and Biomedicine, for example, signed by 23 countries, states: "An intervention seeking to modify the human genome may only be undertaken -- if its aim is not to introduce any modification in the genome of any descendants." This allows somatic engineering but precludes germline engineering.

And UNESCO, the UN agency, has proposed a global treaty that would ban germline engineering and cloning.

But these international agreements and proposals have not dampened the enthusiasm or slowed the momentum of germline engineering proponents.
No one can be sure how the technology will evolve, but a techno-eugenic future appears ever more likely unless an organized citizenry demands such visions be consigned to science fiction dystopias.

GM Crops China

ObamaFried Chicken

WOT!

Genetically Modified Cows: China

Human Breast Milk..you got to be kidding me!

Minorities to rise significantly; Vancouver BC Canada by 2030

Minorities to rise significantly by 2031: StatsCan

Last Updated: Tuesday, March 9, 2010

CBC News

About one-third of Canada's population — up to 14.4 million people — will be a visible minority by 2031, Statistics Canada projects.
The country's foreign-born population is also expected to rise to as much as 28 per cent, about four times faster than the rest of the population, the Statistics Canada study projects.

A growing percentage of new Canadians, like these seen reaffirming their vows of citizenship before a Toronto Blue Jays game in 2003, will be visible minorities, according to a new report by Statistics Canada.

A growing percentage of new Canadians, like these seen reaffirming their vows of citizenship before a Toronto Blue Jays game in 2003, will be visible minorities, according to a new report by Statistics Canada. (Aaron Harris/Canadian Press)

The projections suggest that whites will become the minority in Toronto and Vancouver over the course of the next three decades.
South Asians, including Indians, Pakistanis and Sri Lankans, are expected to make up the largest visible minority group, at 28 per cent, thanks in part to high fertility rates, the study projected.
The proportion of Chinese-Canadians, who have one of the lowest fertility rates in Canada, is expected to decrease from 24 to 21 per cent.
Visible minorities, as defined by the study, are "persons, other than aboriginal peoples, who are non-Caucasian in race or non-white in colour."

Settlement primarily in urban centres

The vast majority of visible minorities — 71 per cent — are projected to live in Toronto, Vancouver or Montreal, building on a trend that has seen immigrants move to urban centres in large numbers.

Coming to Canada

Here are the top countries of origin for the 247,243 immigrants who became permanent residents of Canada in 2008:

Country	# of immigrants	% of total
China	29,336	11.9%
India	24,549	9.9%
Philippines	23,724	9.6%
U.S.	11,216	4.5%
United Kingdom	9,243	3.7%
Pakistan	8,052	3.2%
South Korea	7,245	2.9%

(Source: Immigration and Citizenship Canada)

Newcomers settle in urban areas because the sheer size of the cities means more job opportunities, which then leads to the creation of ethnic communities, said University of Toronto professor Jeffrey Reitz.
"(They) become kind of magnets in themselves for people of similar backgrounds," the ethnic and immigration studies professor said.
"The existence of the communities in the cities sort of tends to become a self-perpetuating process."
The largest proportion by far is projected to live in Toronto, where Statistics Canada says 63 per cent of the population will be a visible minority, up from 43 per cent counted in the 2006 census.
In Vancouver, the population of visible minorities is projected to reach 59 per cent, up from 42 per cent in 2006.
In Montreal, the population of visible minorities is projected to reach 31 per cent, more than double the 16 per cent counted in 2006.

China Breeding Bird Flu [H7N9]:Two Confirmed Dead

Bird flu: Two men in China first known deaths of H7N9 virus

Chinese authorities said Sunday that it wasn’t clear how they were infected, but that there was no evidence of human-to-human transmission.

GREG BAKER / AP

The Chinese Center for Disease Control and Prevention conducted tests and confirmed Saturday that three people have come down with the H7N9 virus, also known as bird flu. Two men have died and a woman is in critical condition.

By: The Associated Press, Published on Sun Mar 31 2013

BEIJING, CHINA—Two Shanghai men have died from a lesser-known type of bird flu in the first known human deaths from the strain, and Chinese authorities said Sunday that it wasn’t clear how they were infected, but that there was no evidence of human-to-human transmission.

A third person, a woman in the nearby province of Anhui, also contracted the H7N9 strain of bird flu and was in critical condition, China’s National Health and Family Planning Commission said in a report on its website.

There was no sign that any of the three, who were infected over the past two months, had contracted the disease from each other, and no sign of infection in the 88 people who had closest contact with them, the medical agency said.

H7N9 bird flu is considered a low pathogenic strain that cannot easily be contracted by humans. The overwhelming majority of human deaths from bird flu have been caused by the more virulent H5N1, which decimated poultry stocks across Asia in 2003.

The World Health Organization is “closely monitoring the situation” in China, regional agency spokesman Timothy O’Leary said in Manila.

“There is apparently no evidence of human-to-human transmission, and transmission of the virus appears to be inefficient, therefore the risk to public health would appear to be low,” O’Leary said.

One of the two men from Shanghai, who was 87, became ill on Feb. 19 and died on Feb 27. The other man, 27, became ill on Feb. 27 and died on March 4, the Chinese health commission said. A 35-year-old woman in the Anhui city of Chuzhou became ill on March 9 and is being treated.

The Chinese Center for Disease Control and Prevention conducted tests and confirmed Saturday that all three cases were H7N9, the health commission said.

Scientists have been closely monitoring the H5N1 strain of the virus, fearing that it could mutate into a form that spreads easily among people, potentially sparking a pandemic. So far, most human cases have been connected to contact with infected birds.

China In The Middle East:Military Ports

its quite clear, China's neo-colonialist directions

First Jesuit [Military Order] Pope [Francis] Will Benefit China

China out of tune as Asians sing new pope's praises

by Agence France-Presse
Posted on 03/14/2013 7:26 PM | Updated 03/15/2013 12:06 AM

1 Comment

XI IS IT. Chinese Vice president Xi Jinping emerges as the head of the newly reshuffled seven member Communist Party of China Politburo Standing Committee, the nation's top decision making body at the Great Hall of the People in Beijing on November 15, 2012. AFP PHOTO/Mark RALSTON

MANILA, Philippines – Catholics across Asia celebrated Thursday, March 14, the election of the first non-European pontiff in 1,300 years, but China laid bare its simmering suspicion of the Vatican with a warning to the new Pope Francis.
Any disappointment that Benedict XVI's successor was not Asian appeared to be offset by Argentina's Jorge Mario Bergoglio ending the dominance of Europe, and by his credentials as a humble man with a deep commitment to social reforms.

However, there was admonishment from victims of sexual abuse by Catholic priests in Australia, and Beijing demanded concessions from Francis in its long-running tussle with the Vatican for supremacy over China's Catholics.
"We hope that under the leadership of the new pope the Vatican will adopt a practical and flexible attitude and create conditions for the improvement of China-Vatican relations," foreign ministry spokeswoman Hua Chunying said.
China's Communist Party and the Vatican both oversee more than a billion people and both assert tight organizational control. They have long clashed over the authority to name bishops and the Vatican's ties with Taiwan, which Beijing regards as a renegade province of China.

Hua demanded that the Vatican "sever its so-called diplomatic relations with Taiwan" and "not interfere in China's internal affairs, including under the pretext of religion."
In the Philippines, Asia's biggest Catholic country which had its own long-shot candidate present in the conclave of cardinals, there was unalloyed praise from President Benigno Aquino for the 76-year-old new pontiff.
"The President, along with the Filipino people, joins all the Catholic faithful as they receive their new leader and meet his proclamation with a sense of boundless promise," said a statement released by Aquino's office.

Aquino said Francis raised hopes of "renewal" in the Catholic Church, citing his status as the first pope from outside Europe since Saint Gregory III, born in present-day Syria who was pope between 731 and 741.

The Philippine leader also pointed to Francis's status as the first Jesuit pope. The Society of Jesus [Military Order Of Jesuits] is known for its emphasis on education and critical evaluation of Catholic doctrine.
Many people in the Philippines, which is home to about 80 million Catholics, had been hoping for the 55-year-old Cardinal Luis Antonio Tagle from Manila to be elected in the conclave at the Vatican.

Radical shift

But Father Emmanuel Alfonso, the head of the Jesuit Communications Foundation in Manila, said there was also relief that Filipinos had not "lost" their leader to the global role.
Alfonso said Catholics in Asia had little issue with the fact that the new pope resembled previous pontiffs from the Old World, in that he has Italian heritage and is getting on in years.
"He was born in Argentina, he grew up in Argentina, he studied in Argentina. I think the cardinals considered him Argentinian," Alfonso said, insisting his election marked a "radical" shift for the Church.

There were similar voices of support for Pope Francis in India, which is home to about 17 million Catholics, the Church's second-largest community in Asia after the Philippines.
Father Savio Barretto, rector at the Basilica of Bom Jesus in the holiday state of Goa, said he was "thrilled" to have a non-European pope and the first fellow Jesuit.
"I am proud to have a pope who is in our order. We are expecting a lot from him. We are also happy because he belongs to the Third World," he said.

One in four of Goa's 1.5 million population is Catholic – a legacy of centuries under Portuguese rule.
Indonesia's Catholic minority hailed Pope Francis as an ideal leader for members of the faith in developing countries.
"He is a breath of fresh air for the Catholic Church as he doesn't come from the Vatican, he's not from the Curia (Vatican government) and he always speaks up for justice," said Benny Susetyo from the Indonesian Bishops Conference.

Bishops across Australia also offered warm praise, although victims of sex abuse by Catholic priests urged Pope Francis to prove he could end cover-ups and prevent further crimes.

Nicky Davis, from the Survivors Network for those Abused by Priests, called on Francis to back up good intentions with action.
"One of the first actions of the new pope should be to open all the secret Vatican files relating to child sexual abuse in Australia and hand them to Australia's royal commission," she said.

Prime Minister Julia Gillard announced last year the royal commission to investigate the issue. – Rappler.com

Creating Yet Another Port For Military Purposes

In Pakistan..yet The People do not trust the Chinese

Saturday, March 30, 2013

Jesuits In China: Strategies

..and we are all led to believe that trouble will start from the Middle East... oh how we are fooled!

China part of 'new world order'

Chavez says China part of 'new world order'

Posted 4/8/2009

BEIJING (AP) — Venezuelan President Hugo Chavez says his two-day visit to Beijing this week is part of the creation of a "new world order."

The frequent U.S. critic, who met with China's president and Communist Party leader Hu Jintao on Wednesday, told reporters that power in the world was shifting from America to countries such as Iran, Japan and China.

"We are creating a new world, a balanced world. A new world order, a multipolar world," Chavez said after arriving Tuesday evening.

"The unipolar world has collapsed. The power of the U.S. empire has collapsed," he said. "Everyday, the new poles of world power are becoming stronger. Beijing, Tokyo, Tehran ... it's moving toward the East and toward the South."

Chavez continued his theme in his meeting with Hu, telling the president that "no one can be ignorant that the center of gravity of the world has moved to Beijing."

"During the financial crisis, China's actions have been highly positive for the world. Currently, China is the biggest motor driving the world amidst this crisis of international capitalism," Chavez said in preliminary remarks before reporters were ushered from the room.

Chavez has made Beijing a frequent stop in his global travels to promote his agenda of anti-American world unity, stopping in the Chinese capital six times since taking power in 1998 elections.

His visit follows a sweep through the Middle East last week, including a stop in Iran where he said he has little hope of better relations with Washington under President Obama because the United States was still acting like an "empire" in his eyes.

While China's Communist leaders have been low key in their response to Chavez's political rhetoric, Beijing's state-run industries have been eager to use Venezuela as a jumping-off point for their entry into South America. Chinese companies in the mining and petroleum sector have been especially eager to secure South American mineral resources.

During his visit, Chavez said he planned to review with Chinese leaders a goal of boosting exports of Venezuelan oil to China from 380,000 barrels last year to 1 million barrels by 2013 — part of Venezuela's strategy of diversifying oil sales away from the United States, which buys about half the South American nation's heavy crude despite political tensions.

Included in that strategy are plans for China and Venezuela to build four oil tankers and three refineries in China capable of processing Venezuela's heavy, sulfur-laden crude.

China and Venezuela have also invested in a $12 billion fund to finance joint development projects in areas including oil production, infrastructure and agriculture.

Is China part of the New World Order?

..umm yes!

by Anthony Migchels on February 16, 2013

Money Power banksters Zhao Xiaochuan and Lagarde preparing World Currency

To many it is unclear whether China is incorporated in the New World Order or a real competitor to Anglo-American Imperialism. However, there are a number of clear indicators that leave little doubt that the Money Power has co-opted the leadership of the Land of the Dragon a long time ago.

By Anthony Migchels for Henry Makow, Real Currencies, and translated for Argusoog.
History shows that the Money Power has several tools at its disposal to motivate peoples in the right direction. Their fingerprints are all over China.
The Chinese people obviously are not interested in a ‘New World Order’ or losing sovereignty. China is a world upon itself. Its immense size, enormous population, ancient culture, so alien to that of the rest of the world, leaves it with more than enough to worry about, without being too interested in the rest of the world. In fact: in the Age of Discovery, Chinese ships were ahead of the Europeans but they were called back by the Emperor: he simply could not handle a wider span of control. Most great nations are rather self-centered, but none so like China.

On the other hand: with all this comes a sense of uniqueness and entitlement and perhaps they can be cajoled by their ‘rightful’ place at the table?
Here is an excellent analysis of the power brokers in China. It opens with the obvious statement that Marxism is a Money Power operation and that Mao therefore did their bidding. He was apparently educated at Yale’s department in China. Yale’s Skull and Bones were very active in Asia and Mao was probably a member. Most American diplomats sent to him were so too.

According to the article, the triads, China’s enigmatic mafia style secret societies, were built up by Masons to combat the Qing dynasty that ruled China until the 19th century and among others resisted the Opium the British needed to sell to China because they had nothing else to offer in exchange for its vast riches.

The membership list of the Trilateral Commission, the Rockefeller confab similar to the Atlantic Bilderbergers, is littered with Chinese names.
Another vital issue is China’s money supply: just like everywhere else, money is created by banks. A Yuan is an interest-bearing debt to a bank. China has a Public Banking sector. This in itself is in an interesting fact and should actually give us pause as to the nature of Public Banking and how it could serve the Money Power.

The Emperors printed debt-free cash.

The Chinese are moving to back the Yuan by Gold, clearly promoting the Money Power’s nascent Gold Standard. Meanwhile, its Central Bank President, Zhao Xiaochuan, who is a member of the Group of 30, the Rockefeller sponsored group of leading Central Bankers and academics, is calling for World Currency. As we have seen, opposition against the dollar is not the same thing as opposition against the Money Power.

China is a loyal member of all the international governance organizations.
Furthermore, over the last decades the Money Power has migrated a substantial part of its manufacturing base from Europe and particularly the US to China. Can there be any doubt that they would be very, very sure that that crucial strategic asset would be absolutely safe there?

China’s rise and its implications

The build up of China must be seen in the light of the decades old program of the de-industrialization of the West, particularly America. What has been given to China, was taken elsewhere.

Also, this build up is actually a typical M.O.: think of how US technology and money built up the USSR to create a credible ‘threat’ in the Cold War. Saddam Hussein is another example: he was made strong to be taken down later as part of the strategy to conquer the Middle East. Or Iran, which is bolstered by often Western/Israeli technology that is transferred via China.

China’s rise comes with many dangers. Chinese nationalism is primitive and easily inflamed. Beijing is under incredible pressure from many internal dynamics and happily uses external ‘foes’ to export these pressures. The latest rows with Japan over some trivial islands are a case in point.

Just like the Money Power directed the Orchestra of Europe during the 19th century, it is now directing the Orchestra of a Multi-Polar World. We know how it all ended in Europe: tightly knit alliances facing each other with ever more paranoia, unable to extricate themselves from the trap. One assassination was enough to light the fuse.

The same can be seen today, with NATO facing the Shanghai Cooperation Organization of Russia and China, with Pakistan and Iran as close associates.

Conclusion

China is being built up in a very typical fashion. All the pointers that we have come to recognize are there: usurious control of the money supply, Marxism, Capitalism, ‘secret’ societies, China towing the internationalist line.
The US Empire is not the Money Power and China’s rise and opposition against the US fits in nicely with what we have come to expect from the Money Power’s proxies working towards managed conflict and World Government.

Related:
Colonial Elite Rules China for the Illuminati (Bartholomew)
The US Empire is not the Money Power!
Bloomberg, the dying Fed and the birth pangs of the new Gold Standard

Jesuits In China-Wiki

Jesuit China missions

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Above: Francis Xavier (left), Ignatius of Loyola (right) and Christ at the upper center. Below: Matteo Ricci (right) and Johann Adam Schall von Bell (left), all in dialogue towards the evangelization of China.

A world map in Chinese (Wanguo Quantu 萬國全圖, lit. "Complete map of all the countries"), developed by the Jesuits, early 17th century.^[1]

Main article: Roman Catholicism 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 had an impact on Christian culture in Chinese society today.
The first attempt by the Jesuits to reach China was made in 1552 by St. Francis Xavier, Spanish 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 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 numerous prestigious posts in the imperial government.^{[citation needed]} Many Chinese, including notable former Confucian scholars,^[vague] adopted Christianity and became priests and members of the Society of Jesus.
According to research by David E. Mungello, from 1552 (i.e., the death of St. Francis Xavier) to 1800, a total of 920 Jesuits participated in the China mission; of whom 314 were Portuguese, and another 130 were French.^[2] In 1844 China may have had 240,000 Roman Catholics, but this number grew rapidly, and in 1901 the figure reached 720,490.^[3] Many Jesuit priests, both Western-born and Chinese, are buried in the cemetery located in what is now the School of the Beijing Municipal Committee.^[4]

The Jesuits in China

The arrival of Jesuits

Nicolas Trigault (1577-1629) in Chinese costume, by Peter Paul Rubens.

Matteo Ricci (left) and Xu Guangqi (right) in the Chinese edition of Euclid's Elements published in 1607.

Contacts between Asia and the West already dated back hundreds of years, especially between the Papacy and the Mongol Empire in the 13th century. Numerous traders - most famously Marco Polo - had traveled between eastern and western Eurasia. Christianity was not new to the Mongols, as many had practiced Christianity of the Church of the East since the 7th century (see Christianity among the Mongols). However, the overthrow of the Mongol Yuan Dynasty by the Ming in 1368 resulted in a strong assimilatory pressure on China's Muslim, Jewish, and Christian communities, and outside influences were forced out of China. By the 16th century, there is no reliable information about any practicing Christians remaining in China.
The first Portuguese explorer credited with reaching China was Jorge Álvares in 1513. Unlike the early European travelers of the 14th and 15th centuries, who reached China overland by traveling thousands of miles through Mongol- or Muslim-controlled territory, during the Age of Discovery of the 15th to 17th centuries Europeans started arriving on China's southeastern coast in their own boats, from Portuguese-controlled Malacca or the Spanish Philippines.
Fairly soon after the establishment of the direct European maritime contact with China (1513) and the creation of the Society of Jesus (1540), at least some Chinese became involved with the Jesuit effort. As early as 1546, two Chinese boys enrolled in the Jesuits' St. Paul's College in Goa, the capital of Portuguese India. One of these two Christian Chinese, known as Antonio, accompanied St. Francis Xavier, a co-founder of the Society of Jesus, when he decided to start missionary work in China. However, Xavier failed to find a way to enter the Chinese mainland, and died in 1552 on Shangchuan island off the coast of Guangdong,^[5] the only place in China where Europeans were allowed to stay at the time, but only for seasonal trade.
A few years after Xavier's death, the Portuguese were allowed to establish Macau, a semi-permanent settlement on the mainland which was about 100 km closer to the Pearl River Delta than Shangchuan Island. A number of Jesuits visited the place (as well as the main Chinese port in the region, Guangzhou) on occasion, and in 1563 the Order permanently established its settlement in the small Portuguese colony. However, the early Macau Jesuits did not learn Chinese, and their missionary work could reach only the very small number of Chinese people in Macau who spoke Portuguese.^[6]
A new regional manager ("Visitor") of the order, Alessandro Valignano, on his visit to Macau in 1578-1579 realized that Jesuits weren't going to get far in China without a sound grounding in the language and culture of the country. He founded St. Paul Jesuit College (Macau) and requested the Order's superiors in Goa to send a suitably talented person to Macau to start the study of Chinese. Accordingly, in 1579 the Italian Michele Ruggieri (1543–1607) was sent to Macau, and in 1582 he was joined at his task by another Italian, Matteo Ricci (1552–1610).^[6]

Ricci's policy of accommodation

Ricci, Ruggieri, and their followers, had a desire of creating a Sino-Christian civilization that would match the Roman-Christian civilization of the West. Both Ricci and Ruggieri were determined to adapt to the religious qualities of the Chinese: Ruggieri to the common people, in whom Buddhist and Taoist elements predominated, and Ricci to the educated classes, where Confucianism prevailed. Ricci, who arrived at the age of 30 and spent the rest of his life in China, wrote to the Jesuit houses in Europe and called for priests - men who would not only be "good", but also "men of talent, since we are dealing here with a people both intelligent and learned".^[7]
A few responded, and Ricci began to train them so that they might approach the Chinese authorities, offering the court scholarly and scientific assistance. Ricci's followers had the deliberate intention of completely de-westernizing themselves, to make a Confucian adaptation of their style of life, patterns of thought, preaching and worship. Both Ricci and Ruggieri felt that it would be possible to "prove that the Christian doctrines were already laid down in the classical works of the Chinese people, albeit in disguise". Indeed, they and their followers were convinced that "the day would come when with one accord all missionaries in China would look in the ancient texts for traces of primal revelation".^[8]

Map of the Far East in 1602, by Jesuit missionary Matteo Ricci (1552–1610)

Tension eventually developed between Ricci and his followers and those of Ruggieri. Ricci's focus was on adapting to Confucianism and strongly rejecting Taoism, while Ruggieri's thesis was that there was a closer affinity between the Tao of Chinese thought and the incarnate Logos of the New Testament.^{[citation needed]}
In 1584 Ruggieri published the first Jesuit Latin book in China, which was later translated into Chinese by Ricci with a name of Tien Zhu Shi-lu (天主實錄 The True Account of God).^[9] In it he discussed the existence and attributes of God, as well as his providence. He explained how a man might know God through the natural law, the Mosaic law, and the Christian law. He wrote of the incarnation of Christ the Word and discussed the sacraments.
In his diary, Ricci wrote: "From morning to night, I am kept busy discussing the doctrines of our faith. Many desire to forsake their idols and become Christians".^[10] His missionary directives were explicit:

Represented (top): Matthieu Ricci, Adam Schaal, Ferdinand Verbiest
Bottom: Paul Siu (Xu Guangqi), colao or Prime Minister of State; Candide Hiu, grand-daughter of Colao Paul Siu.

Jesuit astronomers with Chinese scholars, Les Astronomes, Beauvais tapestry, 18th century.

"The work of evangelization, of making Christians, should be carried on both in Peking and in the provinces… following the methods of pacific penetration and cultural adaptation. Europeanism is to be shunned. Contact with Europeans, specifically with the Portuguese in Macau, should be reduced to a minimum. Strive to make good Christians rather than multitudes of indifferent Christians… Eventually when we have a goodly number of Christians, then perhaps it would not be impossible to present some memorial to the Emperor asking that the right of Christians to practice their religion be accorded, inasmuch as is not contrary to the laws of China. Our Lord will make known and discover to us little by little the appropriate means for bringing about in this matter His holy will.^[11]

When Ricci died in 1610 in Beijing, more than two thousand Chinese from all levels of society had confessed their faith in Jesus Christ. Just as Ricci spent his life in China, others of his followers did the same. This level of commitment was necessitated by logistical reasons: Travel from Europe to China took many months, and sometimes years; and learning the country's language and culture was even more time-consuming. When a Jesuit from China did travel back to Europe, he typically did it as a representative ("procurator") of the China Mission, entrusted with the task of recruiting more Jesuit priests to come to China, ensuring continued support for the Mission from the Church's central authorities, and creating favorable publicity for the Mission and its policies by publishing both scholarly and popular literature about China and Jesuits.^[12] One time the Chongzhen Emperor was nearly converted to Christianity and broke his idols.^[13]

Dynastic change

The fall of the Ming Dynasty (1644) and the conquest of China by the Manchu Qing regime brought some difficult years for the Jesuits in China. While some Jesuit fathers managed to impress Manchu commanders with a display of western science of ecclesiastical finery and to be politely invited to join the new order (as did Johann Adam Schall von Bell in Beijing in 1644, or Martino Martini in Wenzhou ca. 1645-46),^[14] others endured imprisonment and privations, as did Lodovico Buglio and Gabriel de Magalhaes in Sichuan in 1647-48^[15]^[16] or Alvaro Semedo in Canton in 1649. Later, Johann Grueber was in Beijing between 1656 and 1661.

The Chinese Jesuit Michael Alphonsius Shen Fu-Tsung visited France and Britain in 1684-1685. "The Chinese Convert" by Sir Godfrey Kneller.

During the several years of war between the newly established Qing and the Ming loyalist in southern China, 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, carrying the plea of help from the court of the last Southern Ming emperor Zhu Youlang (the Yongli Emperor), and returned with the Pope's response that promised prayer, after some military assistance from Macau.^[17]^[18]^[19] The emperor was against monogamy but many people in his court had been baptized.

French Jesuits

In 1685, the French king Louis XIV sent a mission of five Jesuit "mathematicians" to China in an attempt to break the Portuguese predominance: Jean de Fontaney (1643–1710), Joachim Bouvet(1656–1730), Jean-François Gerbillon (1654–1707), Louis Le Comte (1655–1728) and Claude de Visdelou (1656–1737).^[20]

Travel of Chinese Christians to Europe

Scientific exchange

Confucius Sinarum Philosophus ("Life and works of Confucius"), by Father Philippe Couplet and Father Prospero Intorcetta, 1687.

The steam engine manufactured by Ferdinand Verbiest at the Qing Court in 1672.

Telling China about Europe

The Jesuits introduced Western science and math, then undergoing its own revolution, to China. "Jesuits were accepted in late Ming court circles as foreign literati, regarded as impressive especially for their knowledge of astronomy, calendar-making, mathematics, hydraulics, and geography."^[25] In 1627, the Jesuit Johann Schreck produced the first book to present Western mechanical knowledge to a Chinese audience, Diagrams and explanations of the wonderful machines of the Far West.^[26] This influence worked in both directions:

[The Jesuits] made efforts to translate western mathematical and astronomical works into Chinese and aroused the interest of Chinese scholars in these sciences. They made very extensive astronomical observation and carried out the first modern cartographic work in China. They also learned to appreciate the scientific achievements of this ancient culture and made them known in Europe. Through their correspondence European scientists first learned about the Chinese science and culture.

—^[27]

Sabatino de Ursis (1575–1620) worked with Matteo Ricci on the Chinese translation of Euclid's Elements, published books in Chinese on Western hydraulics, and by predicting an eclipse which Chinese astronomers had not anticipated, opened the door to the reworking of the Chinese calendar using Western calculation techniques.

Portrait of Johann Adam Schall

Johann Adam Schall (1591–1666), a German Jesuit missionary to China organized successful missionary work, and became the trusted counsellor of the Shunzhi Emperor of the Qing Dynasty. He was created a mandarin, and held an important post in connection with the mathematical school, contributing to astronomical studies and the development of the Chinese calendar. Thanks to Schall, the motions of both the sun and moon began to be calculated with sinusoids in the 1645 Shíxiàn calendar (時憲書, Book of the Conformity of Time). His position enabled him to procure from the emperor permission for the Jesuits to build churches and to preach throughout the country. The Shunzhi Emperor, however, died in 1661, and Schall's circumstances at once changed. He was imprisoned and condemned to slow slicing death. After an earthquake and the dowager's objection the sentence was not carried out, but he died after his release owing to the privations he had endured. A collection of his manuscripts remains, and was deposited in the Vatican Library. After he and Ferdinand Verbiest won the tests against Chinese and Islamic calendar scholars, the court adapted the western calendar only.^[28]^[29]

The Beitang Church was established in Beijing by the Jesuits in 1703.

A page from Mémoires concernant l'histoire, les sciences et les arts des Chinois, 1780.

The Jesuits also endeavoured to build churches and demonstrate Western architectural styles. In 1605, they established the Nantang (Southern) Church, and in 1655 the Dongtang (Eastern) Church. In 1703 they established the Beitang (Northern) Church near Zhongnanhai (opposite the former Beijing Library), on a land bestowed by the Kangxi Emperor of the Qing Dynasty to the Jesuit in 1694, following his recovery from illness thanks to medical expertise of Fathers Jean-François Gerbillon and Joachim Bouvet.^[30]

Telling Europe about China

The Jesuits were also very active in transmitting Chinese knowledge to Europe, such as translating Confucius's works into European languages. Ricci in his De Christiana expeditione apud Sinas had already started to report on the thoughts of Confucius; he (and, earlier, Michele Ruggieri) made attempts at translating the Four Books, the standard introduction into the Confucian canon. The work of several generations of Jesuits on the Confucian classics culminated with Fathers Philippe Couplet, Prospero Intorcetta et al. publishing Confucius Sinarum Philosophus ("Confucius, the Philosopher of the Chinese") in Paris in 1687. The book contained an annotated Latin translation of three of the Four Books, and a biography of Confucius.^[31] It is thought that such works had considerable importance on European thinkers of the period, particularly those who were interested by the integration of the system of morality of Confucius into Christianity.^[32]^[33]
Since the mid-17th century, detailed Jesuits' accounts of the Eight trigrams and the Yin/Yang principles^[34] appeared in Europe; soon, they attracted significant attention of European philosophers, such as Leibniz.

The 1734 map compiled by d'Anville based on the Jesuits' geographic research during the early 1700s

Chinese sciences and technologies were also reported to the West by Jesuits. The French Jesuit Joseph-Marie Amiot wrote a Manchu dictionary Dictionnaire tatare-mantchou-français (Paris, 1789), a work of great value, the language having been previously quite unknown in Europe. He also wrote a 15 volume Treaty regarding the history, sciences and art of the Chinese, published in Paris in 1776-1791 (Mémoires concernant l'histoire, les sciences et les arts des Chinois, 15 volumes, Paris, 1776–1791). His Vie de Confucius, the twelfth volume of that collection, was more complete and accurate than any predecessors.
In the early years of the 18th century, Jesuit cartographers travelled all over the Chinese Empire, performing astronomical observations to determine latitude and longitude (relative to Beijing) of various locations and drawing maps. Their work was summarized in a four-volume Description géographique, historique, chronologique, politique et physique de l'empire de la Chine et de la Tartarie chinoise published by Jean-Baptiste Du Halde in Paris in 1735, and a map compiled by Jean Baptiste Bourguignon d'Anville (published 1734).^[35]

Chinese Rites Controversy

Main article: Chinese Rites controversy

In the early 18th century, a dispute within the Catholic Church arose over whether Chinese folk religion rituals and offerings to the emperor constituted paganism or idolatry. This tension led to what became known as the "Rites Controversy," a bitter struggle that broke out after Ricci's death and lasted for over a hundred years.
At first the focal point of dissension was the Jesuit Ricci's contention that the ceremonial rites of Confucianism and ancestor veneration were primarily social and political in nature and could be practiced by converts. The Dominicans, however, charged that the practices were idolatrous, meaning that all acts of respect to the sage and one's ancestors were nothing less than the worship of demons. A Dominican carried the case to Rome, where it dragged on and on, largely because no one in the Vatican knew Chinese culture sufficiently to provide the pope with a ruling. Naturally, the Jesuits appealed to the Chinese emperor, who endorsed Ricci's position. Understandably, the emperor was confused, as to why missionaries were attacking missionaries in his capital, and asking him to choose one side over the other, when he might very well have simply ordered the expulsion of all of them.

The French Jesuit Joseph-Marie Amiot (1718-1793) was official translator of Western languages for the Qianlong Emperor.

The timely discovery of the Nestorian monument in 1623 enabled the Jesuits to strengthen their position with the court by answering an objection the Chinese often expressed - that Christianity was a new religion. The Jesuits could now point to concrete evidence that a thousand years earlier the Christian gospel had been proclaimed in China; it was not a new but an old faith. The emperor then decided to expel all missionaries who failed to support Ricci's position.
The Spanish Franciscans, however, did not retreat without further struggle. Eventually they persuaded Pope Clement XI that the Jesuits were making dangerous accommodations to Chinese sensibilities. In 1704 they prescribed against the ancient use of the words Shang Di (supreme emperor) and Tien (heaven) for God. Again, the Jesuits appealed this decision.
The controversy raged on. In 1742 Pope Benedict XIV officially opposed the Jesuits, forbade all worship of ancestors, and terminated further discussion of the issue. This decree was repealed in 1938. But the methodology of Matteo Ricci remained suspect until 1958, when Pope John XXIII, by decree in his encyclical Princeps Pastorum, proposed that Ricci become "the model of missionaries."^{[citation needed]}
In the intervening years the Ming Dynasty collapsed (1644), to be replaced by the "non-scholarly" and foreign Manchus. At first, the Jesuits were employed and welcome in the court of K'ang-hsi. However, when Pope Clement XI attempted to send Maillard de Tournon as an emissary to control the Jesuit Missionaries and restrict Christian tolerance and practice of Chinese Rites, the request was denied by K'ang-hsi. Further, Jesuit missionaries had to sign a document stating that they agreed to Confucian and ancestral rituals, and those who did not sign were deported. Maillard himself was imprisoned. In spite of this, the Jesuits continued to preach and work in China - but over time, the influence of the Catholic missionary orders began to wane. Pope Clement XIV dissolved the Society of Jesus in 1773. The withdrawal from China of this dynamic segment of the missionary force exposed the church to successive waves of persecution. Although many Chinese Christians were put to death and the congregation scattered, the church continued to manifest a "tough inward vitality" and kept growing.

The Qianlong Emperor, by Charles-Eloi Asselin (1743-1805) after Giuseppe Panzi. Louvre Museum.

Among the last Jesuits to work at the Chinese court were Louis Antoine de Poirot (1735–1813) and Giuseppe Panzi (1734-before 1812) who worked for the Qianlong Emperor as painters and translators.^[36]^[37] From the 19th century, the role of the Jesuits in China was largely taken over by the Paris Foreign Missions Society.

Notes

The Jesuits, such as Johann Schreck, translated European technical books into Chinese.
Left image: a description of a windlass well, in Agostino Ramelli, 1588.
Right image: Description of a windlass well, in Diagrams and explanations of the wonderful machines of the Far West, 1627.

^ Wigal, p.202
^ Mungello (2005), p. 37. Since Italians, Spaniards, Germans, Belgians, and Poles participated in missions too, the total of 920 probably only counts European Jesuits, and does not include Chinese members of the Society of Jesus.
^ Kenneth Scott, Christian Missions in China, p.83.
^ Article on the Jesuit cemetery in Beijing by journalist Ron Gluckman
^ Ruggieri, Ricci & Witek 2001, p. 151
^ ^a ^b Ruggieri, Ricci & Witek 2001, p. 153
^ George H. Dunne, Generation of Giants, p.28
^ Leonard M. Outerbride, The Lost Churches of China, p.85.
^ Ruggieri, Ricci & Witek 2001, p. 155
^ Johannes Beckmann, Dialogue with Chinese Religion, p.124-130.
^ George H. Dunne, Generation of Giants, p.44.
^ Mungello (1989), p. 49
^ 泰山“九莲菩萨”和“智上菩萨”考
^ Mungello (1989), p. 106-107
^ 清代中叶四川天主教传播方式之认识
^ Mungello (1989), p. 91
^ 南明永曆朝廷與天主教
^ 中西文化交流与西方早期汉学的兴起
^ Mungello (1989), p. 139
^ Eastern Magnificence and European Ingenuity: Clocks of Late Imperial China - Page 182 by Catherine Pagani (2001) Google Books
^ Mungello (1989), p. 139-140, 167
^ Mungello (1989), p. 167
^ Keevak, p.38
^ ^a ^b BBC
^ Patricia Buckley Ebrey, p 212
^ Ricci roundtable
^ Agustín Udías, p 53; quoted by Woods
^ 第八章第二次教难前后
^ 志二十
^ Shenwen Li, p.235
^ John Parker, Windows into China: the Jesuits and their books, 1580-1730. Boston: Trustees of the Public Library of the City of Boston, 1978. p.25. ISBN 0-89073-050-4
^ John Parker, Windows into China, p. 25.
^ John Hobson, The Eastern origins of Western Civilization, pp. 194-195. ISBN 0-521-54724-5
^ See e.g. Martino Martini's detailed account in Martini Martinii Sinicae historiae decas prima : res a gentis origine ad Christum natum in extrema Asia, sive magno Sinarum imperio gestas complexa, 1659, p. 15 sq.
^ Du Halde, Jean-Baptiste (1735). Description géographique, historique, chronologique, politique et physique de l'empire de la Chine et de la Tartarie chinoise. Volume IV. Paris: P.G. Lemercier. There are numerous later editions as well, in French and English
^ Swerts, p.18^{[not in citation given]}
^ Batalden, p.151

References

Wikimedia Commons has media related to: Jesuit China missions

Patricia Buckley Ebrey, The Cambridge Illustrated History of China. Cambridge, New York and Melbourne: Cambridge University Press, 1996. ISBN 0-521-43519-6.
Agustín Udías, Searching the Heavens and the Earth: The History of Jesuit Observatories (Dordrecht, The Netherlands: Kluwer Academic Publishers, 2003)
Lorry Swerts, Mon Van Genechten, Koen De Ridder, Mon Van Genechten (1903–1974): Flemish Missionary and Chinese Painter : Inculturation of Chinese Christian Art, Leuven University Press, 2002 ISBN 90-5867-222-0 ISBN 9789058672223
Stephen K. Batalden, Kathleen Cann, John Dean, Sowing the word: the cultural impact of the British and Foreign Bible Society, 1804-2004 Sheffield Phoenix Press, 2004 ISBN 1-905048-08-4 ISBN 9781905048083
Thomas Woods, How the Catholic Church Built Western Civilization, (Washington, DC: Regenery, 2005), ISBN 0-89526-038-7
Wigal, Donald (2000) Historic Maritime Maps, Parkstone Press, New York, ISBN 1-85995-750-1
Mungello, David E. (1989). Curious Land: Jesuit Accommodation and the Origins of Sinology. University of Hawaii Press. ISBN 0-8248-1219-0.
Mungello, David E. (2005). The Great Encounter of China and the West, 1500-1800. Rowman & Littlefield. ISBN 0-7425-3815-X.
Ruggieri, Michele; Ricci, Matteo; Witek, John W. (2001), Dicionário Português-Chinês : 葡漢詞典 (Pu-Han Cidian) : Portuguese-Chinese dictionary, Biblioteca Nacional, pp. 151–157, ISBN 972-565-298-3 (Detailed account of the early years of the mission)