在17世紀，大部分的耶穌會士及中國基督徒遵循利瑪竇的策略：排斥宋明儒學，用古代儒家思想解釋基督宗教。同時，另一些耶穌會士如龍華民等則反對利瑪竇的策略，認為古代及宋明時期的儒學都是無神論。衛方濟的《中國哲學》是很重要的轉捩點：他不接受利瑪竇所作的古今儒家之區分，與龍華民一樣強調儒家傳統的連續性，而且重新評估了宋明理學，並試圖在許多方面結合宋明理學與基督宗教思想。跟利瑪竇相比，這種儒家式的基督宗教哲學在形而上學上有更深的基礎。本文分析衛方濟如何克服前輩耶穌會士對宋明理學的排斥，並且說明他怎樣首次建立起宋明理學與西方哲學的共同基礎。

In the Seventeenth century, most Jesuits and Chinese Christians adopted the policy of Matteo Ricci: they rejected Song-Ming Confucianism and expressed Christian thought with ancient Confucianism. Yet, a few Jesuits like Niccolò Longobardo opposed to Ricci’s policy, considering ancient, as Song-Ming, Confucianism to be atheistic. François Noël’s Philosophica sinica is a turning point: not only did he reject Ricci’s distinction between ancient and Song-Ming Confucianism, and like Longobardo maintained the continuity of Confucianism, but he also made a fresh evaluation of Song-Ming Confucianism, attempting to reconcile it with Christian thought. Compared to Ricci, this Confucian Christianity is more deeply grounded on metaphysics. This paper analyses how Noël overcame the rejection of Song-Ming Confucianism by the first Jesuits, and explains his attempt for the first time to build a common basis between Song-Ming Confucianism and Christian thought.