在中国的历史上，俄罗斯东正教传教团与西方天主教曾共处于清帝国境内。由于两者各自的背景及活动目的不同，客观上造成了俄罗斯东正教和西方天主教在清朝各自发展与传播状况的迥异。明末入传的天主教给中国带来了基督教文化与中国文化的一次包括意识形态因素在内的深层次接触，它对中国社会的各个方面产生了深刻影响，并将先进的西学带入了中国。以利玛窦为代表的天主教耶稣会士实行了“文化适应”的传教策略，把天主教的传播与中国的文化习俗结合，实现了两种异质文化的对话与交流。与之不同，沙俄政府派遣的东正教传教团来中国，确是为了收集中国社会各个方面的情报和信息，为俄国制定在远东的对外扩张政策服务，传教团的活动随带有明显的政治色彩。本文从四个方面，对西方天主教与俄罗斯东正教在中国的活动进行比较研究。 论文分为四个部分：第1章 两种宗教入传中国时的背景介绍。这部分先分别介绍了天主教和东正教传入中国时，欧洲国家的社会经济发展和宗教活动的大环境的不同。然后又回到中国历史的不同阶段，天主教和东正教传到中国时，中国国内的社会环境及其他情况。第2章 天主教和东正教来中国后各自的传教情况。这部分介绍天主教来中国后，在传教方式上的摸索和变化。尊重中国的传统文化，对中国的尊孔祭祖仪式采取宽容的态度，用中国典籍中的词来表达基督教义中的概念，天主教的这种适应性的方式为中国社会逐渐接受。但由于耶稣会内部意见的分歧以及其他天主教修会对利玛窦做法的反对，争议愈演愈烈，“礼仪之争”又发展成“罗马神权”与“中国皇权”之争，最终导致了百年禁教。清朝鸦片战争以后，天主教再次来华。在不平等条约所规定的“传教条款”保护下，天主教采取了 “整体置换”的粗暴的传教方式。本部分随之介绍了东正教的活动方式。东正教组团来华，起初却不为了真正传教，而为了俄国在远东的战略利益。本部分介绍了各届传教团随着沙俄指令的变化，而其职能在不同阶段的转变情况。第3章 论述天主教和东正教在清朝传教的不同结局。介绍了义和团运动之后，天主教备受打击，为让传教事业在中国延续下去，又一次转换在华传教策略，采取了“互益改造”的方式。东正教在清末的传教活动及几大主要教区的初步形成。分析了两者各自结局的原因和对于中国社会的影响。第4章 在文化交流的层面，本部分选择了各自对于汉学研究的几个方面进行介绍。包括在儒家经典方面、中国的佛教和道教、天主教士和东正教士的语言研究成果和词典的编纂，还有两者为了传教而在明清时期进行的《圣经》汉译情况。 作为结论，本文把西方天主教和俄罗斯东正教在中国的传播进行了回顾和总结，两者来到中国传教的过程，其实就是基督教文化与中国传统文化的对话和交流过程，提出正确对待异质文化交流，尽可能地寻求共识。

In the Chinese history, the Russian Orthodoxy Mission and the Western Catholicism once coexisted during the period of Qing Dynasty. Due to the differences of the background and the purpose of their activities, their respective development and the condition of dissemination are different. The Catholicism was introduced into China at the last years of the Ming Dynasty, which had brought a profoundly interchange of Christianity culture and Chinese culture into China. It is an influence of Christianity on Chinese society. At the same time, advanced Western culture was introduced into China. The Catholicism Jesuits--Matteo Ricci as their representative role--adopted the approaches of acculturation. As they can combine the Catholicism with the Chinese traditional culture, the exchanging and communication between the two different cultures had come true. However, when the Orthodoxy mission was imported to China by the Russian Government, the condition is quite different. The intent is to provide information of the various phases of China and then to contribute to the aggressive plan in the Far East from that information. For this reason, their activities of mission carry a sense of politics. These chapters are a series of compared researches between the Catholicism and the Russian Orthodoxy in China. These chapters include four aspects, as follows:The first chapter is an introduction to the background of the Catholicism and the Orthodoxy when they were introduced into China. In the first place, since the two religions were introduced into China at different ages, the socio-economic development of European countries and the environment of Religious activities are different. Secondly, Chinese social environment and other situations are also different for the same reason.The second part deals with the situation of mission after the Catholicism and the Orthodoxy were introduced into China. First is about the Catholicism. In the beginning, missionaries respected Chinese traditional culture. They adopted the charitable manner to the ceremony of respecting Confucius and ancestor worship. They expressed conceptions of Christian doctrine by Chinese word. Consequently, for this way of missionizing the Catholicism, Chinese society had been accepted. However, as the conflicts within the internal opinions of the Society of Jesus and the objection of other Catholicism missions for the method of Matteo Ricci, the dispute was becoming increasingly intense——from “the Rites Controversy” to the dispute between “the Roman Theocracy” and “the Chinese imperial authority”. The upshot of the disagreement was Kiangsi’s Catholism Restriction. After the Opium War, the Catholicism was introduced into China again. Missionaries became to adopted the barbaric manner of “whole replacement” under the political umbrella of the unequal treaty. Second is about the Eastern Orthodoxy. When the Orthodoxy mission arrived in China, their purpose was not to missionizing but to obtain their national interest in the Far East. There is an introduction to the functions of the Orthodoxy mission shifted at different ages as the policy of the Russian Government changed. The third part gives research into the different outcome of mission between the Catholicism and the Orthodoxy during the Qing Dynasty. After the Yi Ho Tuan Movement, the Catholicism mission took a depression. In order to carry on the missionary work, the Catholicism mission changed their mission policy again and then adopted the manner of “reforming for benefits of the two sides”. At that time, the missionary work of the Orthodoxy get better. The main parish already had came into being. There is an analysis contains the reasons of their different outcome and the influence on Chinese society.The fourth chapter gives insight into Sinology Research of the Catholicism and the Orthodoxy. This part includes four aspects, as follows: Confucianist classical research; Buddhism and Taoism of Chinese research; Chinese language research and compiled dictionary; they translated the Bible into Chinese during Ming and Qing Dynasties. Lastly, it is time to summarize what has been suggested in the preceding four chapters. As the conclusion of this essay, we think the process of the Catholicism and the Orthodoxy were introduced into China was a process of Christianity culture and Chinese traditional culture communication. At the same time, two sides constantly gave some beneficial opinions on conversation of two different culture. Finally, they did their best to seek common view.