Xiao Fu Society in the late Ming Dynasty: mistaking the country

In the late Ming Dynasty, Xiao Lindong returned to society: he was in the wrong country.

After the Dang, Fushe, also known as Xiaohesi, emerged. In fact, Fu She is more folk-oriented. Emperor Chongzhen was diligent in political affairs and worked hard to regain the royal power. However, the ethos developed by Lin Dong has spread throughout the country, and civil society is very strong in politics, economy, culture, morality and other aspects. Take Lenovo as an example. There are countless associations with various colors in various places. During this period, many civil society activities were adopted by Catholic activities to coordinate with the recovery of society.

In the second year of Chongzhen, Taicang Zhangpu united with Jiangbei Kuangshe, Zhongzhou Duanshe, Songjiang Jishe, Laiyang No.1she, Dong Zhechaoshe, Zhejiang Xizhuangshe, Huangzhou Branch, and Jiangnan Yingshe to establish Fushe. Unlike Donglin Academy, which focused on politics from the beginning, Fushe was founded to study ancient learning and revive culture:

Since the decline of world education, scholars do not understand classics, but they have quick eyes and ears. If you are lucky, there will still be branches. It's all you can get here. When you go to Tang Ming, you can't be a monarch, but you can be when you go to Changjun, you are not a citizen, you can be a talented person, and don't be a thief. Pubudu is virtuous and does not underestimate his own abilities, and hopes to promote retro research with scholars from various countries so that people who are different from each other can be useful in society.

Catholics also organized themselves and became one of the civil forces in the late Ming Dynasty. At that time, Wang Zheng established Ren Hui in Shaanxi, which has been introduced in the previous chapter. In the seventh year of Chongzhen's reign, Wang Zheng established a charity relief group-Benevolence Society in his hometown. In the year of Renhui, Wang Zheng explained the purpose of establishing the committee: The religion of God preached by Western Confucianism is more rational than practical, and the great purpose is always benevolence. Charity has two uses: one is to love God above all else, and the other is to love others as yourself. He who fears fate naturally loves God. Those who truly love God will naturally love others. Ren emphasizes the unity of nature and man, which seems to be a Confucian proposition such as the unity of nature and man. In fact, it reflects the changes brought about by Christ's teachings on Confucianism. The love of God is undoubtedly a spiritual belief, and there are often secular practices between lovers. This is a common proposition between spirit and body, heaven and reality, religion and society in modern Western culture. From this perspective, the Ren Association is a secular interest group among lay people based on the same faith. Ren regards hunger, clothing, diagnosis, burial, travel, and thirst as top priorities. These social relief services are no different from traditional charity churches, but the difference is that it cannot be ignored that charity churches in China are generally organizations of the same sect and hometown, while the Charity Association is a Christian organization of the same faith. In the download operation of samuraisacrament, Ren Hui also has a westernized color. Those who join the club will donate 21 cents a day to charity. In addition, there are supervisors and assistants who are responsible for custody, storage, transfer, distribution and other tasks. It adopts a membership system with unlimited rights and obligations, and sets up special finance and supervision. It is a relatively Westernized social organization.

The Charity Society is a national Catholic organization. In Hangzhou, Yang Tingjun used 1,000 yuan as the principal to organize a charity association to help Christians live and study. The activities of the Charity Club included the establishment of a charity hall for children to attend school. According to the records of Kouduo Rizhao, there are also many Christian clubs in Fujian, and they refer to each other as brothers and sisters. There are Fuzhou Puhui, Quanzhou Huizhen, Yongchun Patronage Association, and Fuqing Notre Dame Association. Father Giulio Aleni The attitude of the United States is to support these societies and guide them in the direction of missionary development. Near Shanghai, Father Pan Guoguang directed three societies: Our Lady's Society, the Shrine, and the Passion Society. The Virgin Mary pays homage to the Virgin Mary, the Passion pays homage to Jesus. A day of activities on Sunday, including meditation in the temple and finally self-flagellation.

According to general theory, Chinese Christianity lacks a cultural foundation and social activities are not active enough. However, the Catholic association movement in the late Ming Dynasty showed that Chinese Catholics had established very active and enterprising civil society organizations. Respect the teacher and sharpen each other. If there are dozens of people or just a few people, that is called a literary club. In other words, it is a way to make friends through writing, and it is also a way to make friends and help others. Scholars would encourage believers to take the civil service examinations. They also discussed making art and promoting industry, engaging in political elections, and allowing Confucian students who entered religion to succeed in the examination field.

The Catholic Association is different from writers associations such as Fu She. When society no longer relies on power to govern, literati will devote themselves to religious propaganda. At the beginning of every month, we have time to gather and teach various knowledge. Excellent people are selected as representatives to preach in the church and help in the mission. Priests certainly wanted to bring civil organizations under their control to serve the mission. Songjiang Literary Society was supported by the Xu family. Xu Guangqi's granddaughter, Mrs. Xu Tai, was the founder of the society and donated books and money, for which Father Bai Yingli and Pan Guoguang were very grateful.

It is difficult to know the connection between Christian literati societies such as Songjiang and Fushe and Jieshe who were active in the same area. However, the leaders of Fushe and Xieshe really admired their fellow villager Xu Guangqi and had in-depth contacts with the Xu family. I suspect that the Jingfeng sect in several societies has a name very similar to the Bible of the Four Histories: Daoguang of the Tang Dynasty and Jingfeng Dongfan. At that time, Songjiang Prefecture was Xu Guangqi's hometown, and scholars were studying the newly unearthed mass classics. Many leaders of the Fu Society claim to be students of Xu Guangqi, so it is possible to name the society after Jingfeng.

According to the Philae Sacrament, Francis lived in Songjiang and Shangshang from 1622 to 1628.

Ocean management education management. Once, I baptized a large family of 90 people. In this family, there are 25 scholars. Another large family christening ceremony, there were 89 people. At that time, all the cultural and educational families in Songjiang Prefecture became Catholics, which shows that Catholicism has a deep foundation and the integration of believers and scholars was obvious.

With the popularity of Catholicism in Beijing and the Jiangnan region, there must be a connection between Fushe and Jishe, centered in the Su and Song Dynasties. He was the leader of the late Restoration Society. In the forty-seventh year of Wanli, Chen Zilong's father Chen Wenju was a scholar, and his teachers were Han nationality. His Han children in Shaanxi were all from Catholic families. The two Han families later became family friends and wrote many poems and essays about them. Chen Zilong has many Catholic friends.

Have a better relationship with Chen Zilong and his family. First of all, this is because Chen Zilong admired Xu Guangqi, a national sage who was an official and a scholar. In the third year of Chongzhen's reign, Chen Zilong went to Beijing to meet Xu Guangqi and developed a strong interest in his practical learning. When talking about his impressions after the meeting, he said: The festive bow of the loyal and brave bandits, the gesture of opening something, has a long history in the sea. What he has learned throughout his life, studying nature and people, is all practical. He also said: Therefore, Xu is responsible for the research on the practical application of the world. He first wants to show it to the farmers, criticizing the ancient and modern farm and canal system, which makes millet and millet suitable for mulberry and hemp, and then uses fish and vegetables to benefit, and finally causes famine. I have dozens of drafts hidden at home that are not yet finished. Got it from his grandson. It is the foundation for a prosperous country and a strong people. What Chen Zilong saw was the thirty-five-volume manuscript of the Essays on the Supernatural Science of St. Thomas written by Xu Guangqi in his later years. It was saved by Sun Erjue after his death. Others compiled it as a direct interpretation of the Bible, which is closely related to Xu. Judging from their interactions with Xu, the two Shanghai-style families have the same tendencies. It also advocates practical learning and trusts in Western learning. Fighting against the Qing soldiers, there is moral integrity.

Fushe hosts Zhang Pu, Wu, Xu Tianlin, and Xu Guangqi also have an unusual relationship. In the fourth year of Chongzhen's general examination, Xu Guangqi was appointed as the trial officer. Xu Guangqi admired Zhang Pu's strategy very much. After entering the draft, they visited teacher Xu Guangqi and were moved by their predecessors who lived a simple life and studied hard. Wenfang studied Thailand’s Western calendar and raised some questions. I sit in the house sweeping the house and write endlessly. The room is only wide and there is no bed to get up and lie down on. Xu Guangqi encouraged Zhang Pu to study for the purpose of managing the world. It should be noted that Xu Guangqi asked them to pay attention to the study of practical affairs, which may be a warning to him for being passionate about fame and participating in party struggles. That conversation had a great impact on Zhang Pu. He claimed to have withdrawn his arrows and stayed up all night. Later, Fushe did change some practices of emphasizing the reputation of articles and neglecting learning and practice. A national community leader is able to respond with one voice and respect his predecessors in the Stone Forest. It can be seen that Xu Guangqi's theory is very attractive among young people in Fuxin. Later, Zhang Pu was still studying in Xu Guangqi, where he personally estimated the latitude and read a fine book until midnight.

It is very obvious that people in Fu society sympathize with Western learning and learn practical learning. In the past, the social affairs of Fushe were mainly based on the friendship of articles. Facing the increasingly severe facts in the late Ming Dynasty, this young literati society began to consider practical issues and research knowledge. Among the members, leaders such as Zhang Qian and Chen Zilong themselves learned agricultural politics from Xu Guangqi, which made it a common phenomenon for Jiangnan scholars to care about the national economy and people's livelihood. In this regard, Jishe is more obvious than Fushe, and Jishe in Songjiang is more economical. After they became famous as scholars, they all shifted the focus of their studies from articles to economics, from being talented people pursuing fame and fortune to being profound and responsible scholars.

From discussing articles to focusing on learning, Fushe members are different from those who care about Western learning. If the Jesuits in the Wanli and Apocalypse periods of Lin Dongdang were mainly interested in Western natural sciences in politics, ethics and moral theory, the Fushe scholar-bureaucrats in the Chongzhen period began to be interested in Western natural sciences, including astronomy, geography, military, Theories of artillery manufacturing, water conservancy, agricultural politics, etc. They advocated continuing to learn from Du You, the saint Xingshi, Zheng Qiao, the Nestorian popular Chinese stele in the Tang Dynasty, and Ma Duanlin, the Nestorian stele. These theories were called practical science at the time. In the eleventh year of Chongzhen's reign, Chen Zilong, Xu Fuyuan, Song Zhengbi, Wen Li and other fellow Songjiang fellows followed Xu Guangqi's teachings and together edited Biography of Bi Fangji, a biography of the Jesuits who entered China. Chen Zilong said in the preface: In the 270 years of the Ming Dynasty, there have been three turmoils so far. There is no bad history between Vietnam and Korea; there is no one family in the two countries; there is no true learning among the three scholars. There was no practical learning, so there were no useful talents in the Ming Dynasty. Xu Guangqi, a representative figure of practical learning in the late Ming Dynasty, said: The public is well-read and knowledgeable, and they do not care about scheming, but they have the secrets of the West, and their words are salty and practical.

Although some members of the Fushe later turned to practical learning, it was too late to use this knowledge to save the Ming Dynasty from collapse. Among the Fushe members, in addition to Fang Yizhi, Huang Zongxi, Wang Xizhi, Gu and others who were proficient in astronomy and mathematics, they were also able to produce calendars, manufacture guns, lead armies and lead cutting-edge technologies. It would be impossible without missionaries as consultants. The club's main focus is still on the portal battle. Until the fifteenth year of Chongzhen, the Huqiu Conference was still held in Fushe. At the peak of the conference, hundreds of small boats and more than a thousand sedan chairs from Jiangsu, Anhui, Zhejiang, Jiangxi, Hubei, Shanxi, Fujian and other places gathered at the foot of Tiger Hill. Thousands of people recite poems and compositions together, have fun and exchange friends. This kind of civil association has indeed opened up an unprecedented public space, but empty talk cannot replace learning. In the late Ming Dynasty, practical learning was advocated, but it had not yet become the common knowledge among scholars.

Later, in the early Qing Dynasty, the literati in Jiangnan hated this era deeply

In fact, Fushe’s American colleagues talked about Western learning. Wang Mingsheng Nongshu: Hu Chen was born in Taicang, Suzhou. Vulnerable groups are all students. Next season, when there will be many deaths in the world, we will meet Lu Shiyi here to talk about economics. In addition, Qian Yiji's Agricultural Policy Encyclopedia received Tongdian, saying that Chen He and Chen had been friends since they were fifteen years old. At twenty-one, Chen and his wife worry about the world. They were dedicated to the skills of astronomy, geography, soldiers, farmers, etiquette and music, as well as the Six in Special Doors. It can be seen that the two famous generals Chen and Lu worked with everyone in the last years of Chongzhen to pursue the art of managing the world. Astronomy and geography are the specialty of Western learning. The study of military and peasantry was initiated by Xu Guangqi and the Jesuits during the Chongzhen period. In the late Ming Dynasty, when people talked about the art of managing the world, they had obvious origins in Western learning. Lu Shiyi has a positive evaluation of Western learning. Qing compiled general records and collected general examinations of other documents. He believed that Western learning was science, not superstition: Western learning was never self-evident. He said that he believed that the eclipses of the sun and the moon, and the travels of the five latitudes, all have the path and degree of penetration. How could he think this was good or bad? This is extremely close to rationality. It can be seen that the restorationists recognized the positive influence of the Jesuits.

Which really led to the demise of the Ming Dynasty, Wanli or Chongzhen? For decades in the Ming Dynasty, ministers took pleasure in scolding the emperor! In ancient times, we also had five days off and two days off? Will people in the Ming Dynasty have winter and summer vacations? This woman was the most extraordinary woman in the Ming Dynasty, and Zhu Di had been vacant for 17 years. Renzong was in awe when he saw how powerful the Ming Dynasty was.

More powerful than you think!