现存朝鲜王朝赴清代北京贺岁使、朝贡使的文献中,有很多关于十七至十九世纪西洋天主教在中国、日本和朝鲜,尤其是在北京活动的资料。在这些资料中,也可以看到朝鲜士大夫对西洋国与天主教的好奇和观察,也可以看到他们与当时北京传教士的交往,还可以看到朝鲜士大夫对西洋天主教态度的分化和变化。尤其是,通过他们向清廷进呈的《讨邪逆奏文》,我们看到十八、十九世纪之交,西洋天主教经由中国到朝鲜的传教努力,在“辛酉教难”中经历了一次怎样的挫折和变化。在这一不同民族、国家与宗教间的接触中,不仅可以了解东西方文化的传播历史,也可以看到同是东亚国家的日本、中国和朝鲜,在面对天主教传教时态度和策略的不同,并可以进一步借此分析这不同背后的政治与文化差异。 The extant Korean dynasty went to Beijing in the Qing Dynasty for its Lunar New Year, tribute-making documentary information on the activities of Western Catholicism in China, Japan and North Korea during the 17th and XIX centuries, especially in Beijing. In these materials, we can also see that Doctor Asihara’s curiosity and observation on the Western countries and Catholicism can also be seen in their contacts with the Beijing missionaries at that time, as well as the differentiation and change in the attitude toward the Catholic Church by the DPRK. In particular, we see that during the eighteenth and nineteenth centuries the Western Catholic missionary efforts by China to North Korea passed through the “evil cult” written by the Qing court, What setbacks and changes. In this contact between different ethnic groups, nations and religions, we can not only understand the history of the spread of Eastern and Western cultures, but also see that Japan, China and North Korea, both East Asian countries, have different attitudes and tactics in response to Catholic missionaries And can further analyze the different political and cultural differences behind this.