In early Europe, China was known mainly through Arabs, and China meant the legendary "Silk Country" to them. Silk, a "magic commodity", triggered the earliest "China fever" in European upper class. Subsequently, the Eurasian peace period under Mongolian rule created a rare opportunity for exchanges and communication between China and the West. The most typical example is that Kyle Polo came to China, and then the Travels of Marco Polo was written by others. The image of China changed from a silk country to "a country full of spices and gold ... a prosperous and powerful country." During this period, Pope Girolamo Masci also sent Franciscan monks to Kublai Khan and established the first parish of China in Beijing. At one time, Christianity flourished in the East, but the collapse of the Mongolian Empire led to the split of the vast Eurasian continent into several independent khanates, some of which were even wooed by Islam, making it more and more difficult to communicate between the East and the West, and Asia began to turn to the West for a long time. With the advent of the era of great navigation and the feasibility of sea routes, the communication between China and the West has been reopened. Jesuit missionaries from Spain and Portugal began to enter East Asia in large numbers, such as the famous Francis who went to Japan to preach. After completing the task of "domesticating pagans", Shabuliu died on an island in Guangzhou, China. Not only western missionaries began to notice distant China, but also China's ceramics had a great influence in the west. /kloc-European porcelain was very fashionable in the 6th century, and monarchs and dignitaries of various countries competed for these exotic artworks with the price of gold. French King Louis XVI specially had a large porcelain cup with a gold handle. At that time, it was popular to order complete sets of tableware from Europe and provide samples, while Chinese porcelain workers copied them according to European decoration requirements. A more famous example is that Chambers, a British architect, renovated the famous Yuan Qiu near London by imitating China Gardens. The combination of European Baroque style and Far East eccentric style gave birth to Rococo style. However, the real western missionaries still belong to Matteo Ricci. Through his unique missionary ways and methods, he achieved his goal when he died. At that time, the emperor had allowed Christianity to be taught in China, so the Jesuit Giniger also published the Latin version of Christian Expedition to China.
During the whole contact between Christianity and China, what impressed me the most was the early Sinology in the West, among which Suoyin missionaries had to be mentioned, among which Joseph de Prémare and Bai Jin were famous representatives. Suoyin is different from other ordinary missionaries because they put forward a profound explanation of Chinese characters and a new explanation of China's traditional classic works. This paper tries to find that there is some consistency between China's ancient thoughts and the true meaning of Christian belief, thus proving that the true meaning of Christianity is likely to be displayed as a prophecy of the origin of the world. For example, Joseph de Prémare's interpretation and understanding of The Book of Songs inevitably reveals the suspicion of being far-fetched and Christian-centered, but it also shows the solid foundation of early Western missionaries in Sinology and their attitude towards China classics, especially in the face of obvious contradictions between the contents recorded in China's classics and those recorded in the Bible. During this period, European philosophers, especially French philosophers, were also strongly influenced by China's philosophy (mainly books written by missionaries), the most famous of which was Voltaire, who wrote a play called Orphan of China. His own thoughts also went through three distinct stages, from initially treating China like ordinary people to the height of "China fever stage" in the middle of18th century.