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In late Qing Dynasty, a Chinese newspapers and magazines of Protestant missionaries, Wan Kwoh Kung Pao, published hundreds of classical farewell poems created by Chinese Christians and aimed at Protestant missionaries in China. These poems depict the image of missionaries the Chinese Christian community had if missionaries, and their writing is a form of image construction and localized understanding of these exotic others. Specifically, the writing and publication of farewell poems is a public display of church life and a positive promotion of the image of British and American missionaries. On the one hand, when depicting their religious activities, the poetry showcases the moral qualities of the missionaries and their intimate relationships with Chinese Christians through specific local language words and images with strong Christian styles, and shaping them into wise men and gentlemen in the context of Chinese culture; on the other hand, the poetry also showcases the secular activities of missionaries in China, such as medical treatment, education, and the dissemination of Western learning, proving their irreplaceable positive contributions to the progress of the Chinese people and society, and attributing the root of this contribution to the superiority of Christianity. As a result, these missionaries from foreign lands are no longer strangers or dangerous others, but helped China both spiritually and materially. [ABSTRACT FROM AUTHOR]

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Catholic Missionaries spread Christianity by translating the philosophical works of Aristotle (384-322 BCE). They either directly or indirectly used Aristotelian philosophy in their writings in Chinese during late Ming and early Qing dynasties. These Chinese translations of Aristotle’s works were important parts of learning the West in China and had a profound impact on the thought world of the late Ming and early Qing. The most prominent work was Chaoxingxueyao, which was the Chinese translation of Summa Theologica by Li Leisi (Louis Buglio, 1606-1682). At first, this article briefly explores the missionary experience of Louis Buglio in China. Then it studies on Buglio’s personal social-net, writings in Chinese and the thought of defending Christianity among these writings. Thirdly, it analyzes the different editions, main contents and features of Chaoxingxueyao. At last, it concludes with the historical influences of Chaoxingxueyao on the thought world in China. This article points out that the most part of Chinese writings of Buglio are types of religious texts including theology and ritual. He translated Summa Theologica into Chinese which aimed to defend Christianity on reason and western philosophical tradition. Although the effect of defending Christianity was limited because of the different thoughts and cultural tradition between China and the West, Louis Buglio’s contribution to the translation of Summa Theologica is indelible. [ABSTRACT FROM AUTHOR]

In the mid 16th century, western science and technology, brought by the Christian missionaries, was introduced into Japan and began to spread in the so-called "sakoku" of Tokchon Era. By applying Lasswell's 5W model of media communication, it was found that the western science and technology transmission is characterized by the following features, the transmission subject is multidimensional and bottom-up, the transmission content covers a wide range of European natural science and technology from the medieval to modern times, whose disciplines have been expanded and enriched; the transmission channels are diversified, which include religious activities, business practices, works translation and educational programs, and the transmission effect tends to be gradual in that the early dissemination lays a foundation for the later dissemination and the profound changes of science and technology itself have exerted significant impact on the social transformation. [ABSTRACT FROM AUTHOR]