Ricci's Approach To Chinese Culture
Ricci could speak Chinese as well as read and write classical Chinese, the literary language of scholars and officials. He was known for his appreciation of Chinese culture in general, but did condemn the prostitution which was widespread in Beijing at the time. During his research he discovered that, in contrast to the cultures of South Asia, Chinese culture was strongly intertwined with Confucian values and therefore decided to use existing Chinese concepts to explain Christianity. He did not explain the Catholic faith as something foreign or new, instead, he said that the Chinese culture and people always believed in God, and that Christianity is simply the most perfect manifestation of their faith. Thus the Chinese Lord of Heaven (天主) is identical with God. He supported Chinese traditions by agreeing with the veneration of the dead. Dominican and Franciscan missionaries felt he went too far in accommodation and convinced the Vatican to outlaw Ricci’s approach. Similarly to developments in India, the identification of European culture with Christianity led to the virtual end of Catholic missions in China.
Later discovering that Confucian thought was dominant in the Ming Dynasty, Ricci became the first to translate the Confucian classics into a western language, Latin, with assistance from the scholar Xu Guangqi.
Ricci also met a Korean emissary to China, Yi Su-gwang. He taught Yi Su-gwang the basic tenets of Catholicism and transmitted western knowledge to him, giving Yi Su-gwang several books from the west which were incorporated in Jibong yuseol, which was the first Korean encyclopedia. Ricci's transmission of western knowledge to Yi Su-gwang influenced and helped shape the foundation of the Silhak movement in Korea.
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