Mertcan Bulak
@MBulak
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Ağustos 2020 tarihinde katıldı
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Many of these first Puritans had been Protestant exiles of the reign of Bloody Mary (1553–57). Hounded out of their homeland by their Catholic queen, these Protestant sympathizers had gone to Geneva and mobilized as a vanguard for a fresh Calvinist assault on England. The military image is appropriate, for in the late 1550s Geneva had become a center for international subversion, sending out cadres of students inflamed with a passion to overthrow Catholicism in their homelands. In 1560 John Knox was successful in Scotland, and the English reformers hoped for as much in their own country.
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In its quest to reshape England, the Puritan movement passed through three rather clearly marked periods: First, under Queen Elizabeth (1558–1603) it tried to purify the Church of England along the lines of Calvin’s Geneva. Second, under James I and Charles I (1603–42) it resisted the claims of the monarchy and suffered under royal pressures designed to force conformity to a high-church style of Christianity. Third, during England’s civil war and Oliver Cromwell’s rule (1642–60) Puritans had a chance to shape the national church in England but failed because of their internal dissensions.
The Chinese mission, however, met with misfortune, this time not from external pressures but from Dominican and Franciscan missionaries who argued that adaptation to Chinese ways had gone too far. Ricci had tried to avoid presenting Christianity to the Chinese as something new. He refused to consider these advanced and religious people as atheists, so he taught that traditional Chinese devotion reached perfection in the Christian faith. The “Lord of Heaven,” whom the Chinese had so long revered, was God. Ricci contended that the reverence for ancestors, so common in China, was not a religious act but a social one, and therefore acceptable to Christians.
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One pope approved, another disapproved, until after a century the whole mission in China fell into serious decline.
Ricci’s successor, Adam Schall, carried the scholarly work to an even higher level. He won the admiration of the Chinese scholar class by accurately predicting the time of an eclipse of the moon and became the director of the Imperial Astronomical Service. In 1650 Schall built a public church in Beijing and gained religious freedom for Christianity in the whole of the empire (1657). At Schall’s death there were almost 270,000 Christians in China.
Ricci used two clocks to gain imperial favor. He brought the clocks with him as gifts to the emperor. They pleased the monarch very much, but when they ran down, the Chinese experts had no idea how to restart them. Ricci’s skill in keeping them in working order gained the emperor’s warm approval and allowed Ricci to remain in the capital for ten years as an astronomer and mathematician.