The method of accommodation, central in the missionary activity of Matteo Ricci, has its theological roots in the thought of Thomas Aquinas and Erasmus of Rotterdam. It was a hermeneutical instrument suited to addressing complex cultural and religious questions, with their doctrinal implications.
Ricci noted that many passages of the classical Chinese texts coincided with Christian doctrine, and he proposed a parallel between the relationship of Christianity with Greco-Roman culture and that of Christianity with Confucian thought.
A further and fundamental proof of accommodation as hermeneutical instrument is found in the method Ricci used to preach and write books on religious subjects. In “On the entry of the Society of Jesus and Christianity into China” and in numerous letters, Ricci eloquently illustrates his catechetical method, based on the clear-cut distinction between catechism and Christian doctrine.
Ricci’s “Catechism,” published under the title “The true meaning of the Lord of Heaven” in 1603 after years of preparation, was a presentation of fundamental concepts like the existence of God and the repayment of good and evil, in dialogue with Confucian scholars and in dispute with Buddhists and Taoists.
“Christian doctrine” (“Doctrine of the Lord of heaven,” 1605) contained a complete presentation of Christian doctrine for catechumens and believers: the doctrine of the Trinity and of Christ, the Sacred Scriptures, the sacraments, the precepts of the Church, Christian prayers, etc. […]
The “Catechism” was therefore a Christian representation of the cultural context and the Chinese classics. In 1609, in a letter to the vice-provincial of the Jesuits in Japan, Francesco Pasio, Ricci gave the following theological interpretation of the Confucian texts: “Examining all of these books well, we will find very few things in them that are against the light of reason, and very many in keeping with it.” […]
In the “Catechism,” Ricci’s most important book, Jesus is mentioned only in the eighth and final chapter, as teacher and worker of miracles sent by God. However, the chapter does not explicitly describe Jesus as son of God and savior of humanity. It says instead that his teaching is the basis of Western civilization, and after the coming of Jesus “many Western nations made great progress along the path of civilization.” The idea was that the figure of Jesus would raise a certain interest among the Confucian scholars if he were seen as a Western equivalent of the “masters” of the Chinese philosophical tradition. In spite of this, Ricci avoids presenting a direct comparison between Jesus and Confucius. In reality, Jesus is presented as superior to all the other teachers, saints, and kings. As much as he tries to put himself on the same level as his Confucian counterparts, Ricci always affirms the superiority of Christ. […]
“Christian doctrine,” on the other hand, contains the teachings of revelation that are essential for receiving baptism and living a Christian life. It was published anonymously because its contents were nothing other than traditional Christian teaching: no one could have put his own signature to the common doctrine that had been handed down from the beginning. […] The only thing missing from the first edition are the five precepts of the Church. At that time, there were only 500 baptized Christians in China, scattered through various cities and without any ecclesiastical organization, and Ricci probably thought that introducing the five precepts in China would be premature and impracticable. […]
Ricci also applied the distinction between catechism and Christian doctrine to his verbal preaching, shifting between what would later be called “indirect apostolate” and “direct apostolate.” The first of these had Confucian scholars as its audience; the second, the catechumens and baptized.
When he practiced indirect preaching in his encounter with scholars, Ricci used dialogue and dispute according to the model of the classical Chinese and Western texts. His conversations began on the basis of scientific, ethical, and philosophical themes, developing the kindred elements in the Chinese and Western classics in support of his arguments. After this, Ricci steered the conversation to religious and ethical beliefs, like the existence of God, the immortality of the soul, the reward of the good in paradise and the punishment of the wicked in hell. […]
Riccci’s “Catechism,” or “The true meaning of the Lord of Heaven,” was not written only for scholars, converts, and catechumens, but also for the opponents of the faith and anyone who might be interested. It was a book for all, able to be understood by anyone, and as such many copies were printed and distributed all over China. The books even spread without the help of missionaries into the neighboring countries: Korea, Japan, and Vietnam. […]
Conversely, “Christian doctrine” was not compiled to be distributed to anyone, but for Christians and catechumens. Nonetheless, this book was occasionally given to non-Christians for whom the missionaries had well-founded hopes of conversion. The dynamics of the missions in China were more complex than any simple outline can render. There is a certain resemblance between Ricci’s method and catechesis in the first centuries of Christianity, when catechumens were expected to be given a gradual introduction, in stages, to the mysteries of the faith.
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The book:
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The official website of the celebrations for the fourth centenary of Ricci’s death, in Italian, English, and Chinese:
And on the exhibit held a few months ago at the Vatican:
> Matteo Ricci. How to “Inculturate” Christianity in China (13.11.2009)
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On the distance between the Western and Christian vision and the vision of another great Asian civilization, that of Japan:
> Why Christianity Is “Foreign” to Japan (19.8.2010)
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In the illustration, Matteo Ricci is on the left. On the right, a high-ranking Chinese official baptized by him, Xu Guangqi.
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English translation by Matthew Sherry, Ballwin, Missouri, U.S.A.