Communication Strategy Of Catholic In China Under Late Ming And Early Qing Dynasty

Taking the idea of "localization" in Western religion dissemination as the purport, this article has been discussing the political and cultural factors as well as the differences between China and other countries in the methods and effects in the oversea dissemination of Catholicism, through studying and analyzing the preaching process of Catholicism in China in the end Ming and Qing Dynasty, in order to unscramble the methods and features of the age of the religious culture dissemination as one kind of spreading of exotic culture.In Ming dynasty, Catholic Cleric gradually realized that the aggressive mode of transmitting was infeasible for the deeply rooted eastern civilization. Only the adaptable mode of transmitting is available. The Catholic Cleric modified the original theory to generate a more acceptable form. The modification contained various aspects, such as clothing, language, customs, and the thought. The integration of the Catholicism as a foreign culture, the process of adaptation, and communication between two divergent cultures is greatly promoted. In fact, the process of transmitting is not one-sided, but mutual. Therefore, when the political environment is relatively relaxing, and the communication between the eastern and western counties is getting frequently, the emperor became to realize the importance of the western knowledge, and the role of the Catholic Cleric was complicated. From the historical perspective, this phenomenon broke a new ground for the transmitting of Catholicism.It is obvious that the statuses and the effects of different foreign cultures in the process of transmitting were unlike. That was the potential reasons for Rites Controversy. The product which was generated from the process of adaptation, and communication between the Catholicism and Chinese cultural was not the original western cultural, or the traditional Chinese cultural. This type of culture which was limited by the social conditions, political intervention did not become the main stream or independent culture. However, it was more feasible, adaptable, energetic, and injecting the new elements as well as meaning for Chinese culture, especially the religious culture.