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‘Cultural Imperialism’ resulted due to the relationships of the different field committees (Protestant missionaries, mission field committees in China, home committees of America and Europe, the diplomats and the Government). This cultural imperialism viewed Christian’s missionaries as exploiters of their foreign values because they ignored the reality that the Chinese were conscious of the foreign influence and evangelism. However, their approach was ineffective since they ignored the native language, both spoken and written character and that they were unacquainted to the natives’ customs and believes.
The Jesuits evangelism can, however, be seen as most successful in influence to the Chinese. Spear headed by Matteo Ricci, the Jesuits evangelism relatively attracted a meager group of believers. Matteo Ricci mission to china was simply an effort to win the religious side of the natives of China. His strategic approach was, in essence, to incorporate China’s culture and religious acts in his evangelism so as to win them over (Laven 67). The best way the Jesuits considered fit for them to be influential and phenomenally impact on the Chinese culture, political effluence and social elite was indispensably to make themselves figures of curiosity and intellect. This is evident in their service to China, which included mapping the country, others serving as astronomers and diplomats, designing and blessing cannon, painting pictures and the installation of fountains in the imperial gardens. Although it was not as successful, the number of people won over to the Christian religion was relatively meager (Woods 40). This contributed majorly on the cross-cultural effect of the early ages. The Jesuits way of sending their religious message was tailored in their actions; for instance they dressed like Confucian Scholars that suit
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