Localization of Christianity

Agains a master narrative of “Confucianization” (similar to acculturation), which goes that Christianity could take root in China only by becoming Confucianized, Menegon turns her attention from the doctrinal debates among the higher echelons of literati converts to a local community in Fuan, Fujian province. Three types of performers co-presented this history from 1632 to 1830s---central and local government, local elites, friars and local Christians. The central argument is that through ritual and personal devotions Christianity was fully transformed into a local Chinese religion.

Chapters 2-5 and 6-9 comprise two parts of the study. The first part chronicles the process of Christianity’s transformation into a local religion; the second part provides an in-depth examination of important territorial, social and cultural-religious elements in the process of Christian entrenchment, especially the kinship network and ritual life.

This study does not boast of conceptual complexity, but relies upon very rich materials to reveal the nuances of a foreign religion’s interaction and integration with local factors, political and religious.

It shows, among many, how local elites (though modest by empire-wide standards) exemplified by Guo were able of building the basis for a resilient community of believers; and, how foreign and domestic priests served local community’s religious necessities such as exorcism.

Of course, the contention between Confucian chastity and Christian virginity adds much to our understanding of gender issues in late Imperial China.

Metteo Ricci, Xu Guangqi and others comprised the first generation of Christians in China; these Dominican friars, instead of Jesuits, formed the second generation.