索隐思想是一种神学阐释方法，认为世界各民族都本源于基督教，后来的人类历史也都在《旧约》中有所预示。利玛窦在华建立了“适应”的传教策略，希望在原始儒家文献中找到基督教的痕迹。利玛窦重视儒家经典，尤其是《四书》，其“适应”策略可视为中国索隐派之先声。中国索隐派由白晋建立，傅圣泽、马若瑟、郭中传等人是核心人物，他们把研究的重点放在《易经》上，希望从中解释中国古代的上帝信息。因为礼仪之争，耶稣会在华传教在清中期中断，到晚清才由新教重续其业。晚清来华新教传教士理雅各以译介中国经典而著名，他对于《易经》以及其他中国古代典籍的一个重要观点是，这些书籍中的“上帝”，即是基督教的God。理雅各的思想可视为中国索隐派之后继者。易学研究在西方的兴起，与这些来华的传教士，特别是中国索隐派有密切之关系。%The idea of Suoyin(searching for the hidden)is a theological method of explication that holds that all the nations in the world originate with Christianity and that subsequent human histories have been indicated in the Old Testament . Matteo Ricci established a missionary strategy in China that was“adaptive”, hoping that Christianity could be traced back to the original Confucian documentation. Matteo Ricci attached importance to the Confucian classics, particularly The Four Books, including The Great Learning, The Doctrine of the Mean, The Analects of Confucius and Mencius, whose“adaptive”strategy can be regarded as a harbinger of China’s Suoyin Pai(the Group of Figurists). Core members of this group, Bai Jin(Joachim Bouvet), Fu Shengze(Jean-Fransois Foucquet), Ma Ruose(Joseph de Pr émare)and Guo Zhongzhuan (Jean-Alexis de Gollet), focused their studies on The Book of Changes, hoping with it to explicate God’s information in ancient China. As a result of the fight about the rites and rituals, the missionary activities by the Society of Jesus were interrupted in the middle period of the Qing Dynasty and it was not till the late Qing that they were resumed. Famous for his translation of the Chinese classics, Li Yage(James Legge), a Protestant missionary in the late Qing, had an important view on The Book of Changes and the ancient classics of China that“God”in these books was the Christian God. James Legge’s thought can be viewed as a successor to China’s Figurists as the rise of the The Book of Changes studies in the West is closely related to the missionaries who came to China, particularly to China’s Figurists.
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