When Jesuit missionaries came to China towards the end of the Ming Dynasty and at the beginning of the Qing Dynasty, they managed to tone down the essential differences between Christianity and Conflicianism, adapting Christian doctrines to explain and complement Confucianism, and thus "converted" a certain number of high-ranking Confucian scholar-officials. However, there exist important doctrinal defferences between the two religions. In addition, there was the historical necessity of maintaining the authoritative status Confucianism enjoyed In Imperial China; and the Catholic authorities adopted an unfortunate attitude of in China. All these combined eventually led to direct ideological intolerance to preserve the "purity" of Christianity confrontations between Christianty and Confucianism, and thus the rare dialogical opportunity on an equal footing for the two religions was lost. Yet this leaves an important question to be answered by later generations, that is, were scholar-officials of Xu Guangqi's type Christians, Confucians or persons with double religious believes? The present essay holds that in their religious beliefs, because of a strong rational spirit in the Confucian tradition, Confucianism always remained the, "host", whereas Christianity played only a role of the "guest"; that the ultra-rational elements of revelation of Christianity were of only an insubstantial proportion; that even their very act of adopting the new belief was not devoid of an utilitarian motivation of "using Christianity to replace Buddhism and reinforce Confucianism". Sociologically and politically speaking, they all preserved their practice; so far as their Ideological identity of Confucianism. It can even be argued that could not have Confucian done otherwise than apprehend and interpret Christianity from the basic ground of Confucianism. For these reasons, the present essay labels them "Confucian Christians".