The Ming-Qing Transitional Period was important in the history of the missions of the Jesuits in China. Before the Qing troops control of southwest of China, the Jesuit had to decide switch their allegiance to the Qing empire or not. So I aim to explain how the Jesuit was able to accept the Manchu as a China's new masters. This paper is based on Jesuit missionaries' descriptions, especially Martino Martini's De Bello Tartarico Historia. Martini's report offers some of the result of his researches in China, for Martini himself had lived through the frightful occurrences which brought about the overthrow of the Ming dynasty.
The fall of the Ming Dynasty and the conquest of the Qing regime brought some difficult years for the Jesuits. Some Jesuit missionaries managed to impress Manchu commanders with a display of western science and to be politely invited to join the new order, others endured imprisonment and privations, as did Lodovico Buglio and Gabriel de Magalhaes in Sichuan in 1647-48 or Alvaro Semedo in Canton in 1649. In the Ming-Qing Transitional Period, it was not uncommon for some Jesuits to find themselves on different sides of the front lines: while Adam Schall was an important counselor of the Qing Shunzhi Emperor in Beijing, Michał Boym travelled from the jungles of south-western China to Rome.
As you know, the jesuit missionaries introduced Western science, to Chinese society, and carried on significant inter-cultural with Chinese scholars, particularly representatives of Confucianism. According to the Matteo Ricci's policy of accommodation, they described him as an emperor who just tried to learn Chinese culture and the scientific accomplishments of the Jesuits. Also, they emphasized that the Qing empire inherited many important institutions from the preceding Ming Dynasty.
This process brought about the success of missionary work. In Qing Court, Jesuit missionaries enabled themselves him to procure from the emperor permission for the Jesuits to build churches and to preach throughout the country.

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