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• W4379779870 abstract "Reviewed by: This Suffering Is My Joy: The Underground Church in Eighteenth-Century China by David E. Mungello Anthony E. Clark This Suffering Is My Joy: The Underground Church in Eighteenth-Century China. By David E. Mungello. (Lanham, Maryland: Rowman & Littlefield. Pp. 174. $100.00 hardcover ISBN: 978-1-53815-029-0.) This new monograph on the emergence of China's underground Catholic community is a welcome addition to the extensive scholarly oeuvre of David E. Mungello, whose early works include such important studies as Leibniz and Confucianism: The Search for Accord (1977), Curious Land: Jesuit Accommodation and the Origins of Sinology (1985), and The Forgotten Christians of Hangzhou (1994). In this study, Mungello effectively reasons against the usual assumption that the underground Catholic community first emerged during the 1950s, after the establishment of the People's Republic of China in 1949. Instead, he asserts that the longer view of history shows that the underground church dates from the eighteenth century (p. 7). Rather than locate the first movement underground during the Maoist era (1949–1977), Mungello suggests that China's Catholics were forced to conceal themselves after the Yongzheng (r. 1722–1735) emperor banned the propagation of Christianity in his 1724 edict after the Vatican's refusal to align with the Jesuit position regarding China's Confucian and ancestral rites. Responding to previous books that consider China's underground Christians, such as Ian Johnson's The Souls of China: The Return of Religion after Mao (2017) and Paul Mariani's Church Militant: Bishop Kung and Catholic Resistance in Communist Shanghai (2011), Mungello has provided a timely study that views the underground movement as part of a more protracted chronological landscape, one that analyzes the longue durée of underground Catholics that connects long-embedded religious strategies of survival from the imperial to modern eras. Chapter one describes the various responses of three Qing (1644–1911) emperors to the vicissitudes of Catholic missionaries and faithful within the empire: Kangxi (r. 1661–1722), Yongzheng, and Qianlong (r. 1735–1796). Mungello notes that the auspicious beginning of Catholicism in China that began during the end of Matteo Ricci's (1552–1610) life in China's capital city and reached a peak of tolerance during the reign of Kangxi, ended in 1724 when Yongzheng publicized his view that Christianity was an unorthodox (yiduan 異端) teaching that transformed Chinese into disloyal citizens (pp. 10–12). Rejecting the narrative that Yongzheng's prohibition was merely xenophobic and anti-foreign, Mungello aptly demonstrates that coterminous with the 1773 suppression of the Society of Jesus was a Vatican culture which demanded that the European [End Page 431] missionaries of the eighteenth century become less accommodating to Chinese mores, a rigidity that eventually forced the Church to go underground (p. 14). Chapter two examines the efforts of Matteo Ripa (1682-1746) to establish a college in Naples for Chinese seminarians, and it does not overlook several of the significant historical details that influenced Ripa's life such as his sexuality and his distinctly eighteenth-century spirituality. A member of the anti-Jesuit Propaganda Fide, Ripa was granted access to the imperial court in Beijing in a characteristically Jesuit fashion, as an artist. After his appointment as an engraver at Chengde (Jehol), where he produced several engravings of local scenes for the Kangxi emperor's sixtieth birthday, Ripa formed an interest to develop a native priesthood in 1714, and he began to train Chinese boys at a makeshift seminary at his own residence (p. 32). Here, Mungello outlines accusations against Ripa for having abused his pupils, underscoring well some of the controversies that surrounded Ripa in both China and in Europe. Given the complaints against his school, Ripa decided to return to his native Italy in 1723 and reestablish his school in Naples. Chapters three and four are of particular importance because they examine the complications engendered from displacing young Chinese boys from their native China into the entirely different culture of eighteenth-century Europe. Mungello inverses what the predominance of previous Western scholars have done; instead of describing how Western missionaries struggled to acclimate to China, he recounts how Chinese struggled to acclimate to Europe. Following Eugenio Menegon's..." @default.
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• W4379779870 date "2023-03-01" @default.
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• W4379779870 title "This Suffering Is My Joy: The Underground Church in Eighteenth-Century China by David E. Mungello (review)" @default.
• W4379779870 doi "https://doi.org/10.1353/cat.2023.a899406" @default.
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