Rachel Evans
The 16th century saw a massive expansion of Catholic missionary work across the globe, with the Spanish and Portuguese colonial empires serving as the primary mission fields. This period witnessed the arrival of Portuguese missionaries in India, marking the beginning of Catholicism in the region. The proselytization of Asia was linked to Portuguese colonial policy, with missionaries of various orders, such as the Franciscans, Dominicans, and Jesuits, accompanying conquerors and establishing churches. While there were some successes, such as the conversion of Goa, the overall effectiveness of these missions is a complex question that involves the examination of various factors, including cultural exchange, resistance, and the broader historical context of the time.
| Characteristics | Values |
|---|---|
| Date of introduction of Catholicism in India | 1500 |
| Who introduced Catholicism in India | Portuguese missionaries |
| Who allowed the introduction of Catholicism in India | Raja of Cochin |
| Who built the first churches in India | Dom Francisco de Almeida, the first Portuguese Viceroy |
| When were the first churches in India built | 1505 and 1506 |
| When did Cochin and Goa become prominent mission stations | 1514 |
| When did the Diocese of Angamaly transfer to Diocese of Cranganore | 1605 |
| When was the Bettiah Christian Mission established | 18th century |
| Current number of Catholics in India | 23 million |
| Percentage of Catholics in India | 1.57% |
| Number of parishes in India | 10,701 |
| Number of dioceses and eparchies in India | 174 |
| Number of ecclesiastical provinces in India | 30 |
| Number of dioceses of the Latin Church in India | 132 |
| Number of dioceses of the Syro-Malabar Catholic Church in India | 31 |
| Number of dioceses of the Syro-Malankara Catholic Church in India | 11 |
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What You'll Learn
Portuguese colonial policy and Catholicism in India
The introduction of Catholicism in India began in the first decade of the 1500s, with the arrival of Portuguese missionaries to the country. The proselytization of Asia was linked to Portuguese colonial policy in the 16th century. The patronage for the propagation of the Christian faith in Asia was given to the Portuguese by the Papal bull Romanus Pontifex, written on 8 January 1455 by Pope Nicholas V to King Afonso V of Portugal. Missionaries of various orders, such as the Franciscans, Dominicans, Jesuits, and Augustinians, accompanied the conquerors and began building churches in the coastal districts.
The history of Portuguese missionaries in India started with the neo-apostles who reached Kappad near Kozhikode on 20 May 1498, along with Vasco da Gama. This represented less than 2% of the total population and was the largest Christian church within India at the time. The arrival of Vasco da Gama in 1498 brought a new era to the history of the St. Thomas Christians. Until then, St. Thomas Christians in India had exercised their traditions and customs under the guidance of Persian bishops.
In the 16th century, the city of Goa was the center of Christianization in the East. The Portuguese rulers implemented state policies that encouraged and rewarded conversions among Hindu subjects. However, it would be false to attribute the large number of conversions to force. The rapid rise of converts in Goa was mainly due to Portuguese economic and political control over the Hindus, who were vassals of the Portuguese crown. Many New Christians from Portugal also migrated to India due to the Inquisition in Portugal. The first converts to Christianity in Goa were native Goan women who married Portuguese men who arrived with Afonso de Albuquerque during the Portuguese conquest of Goa in 1510.
The Portuguese presence in India also influenced the culture and society of the region. The dance, song, and cuisine of Goa, for example, were influenced by Portuguese culture. The European and Christian Eurasian community in any Portuguese settlement in the State always constituted a minority, perhaps no more than 7% in the case of Goa, with the rest being Hindus, Indian Christians, other Asians, and Africans, free or slaves. For these reasons, the State was culturally hybrid, with the domestic culture being a compromise between East and West.
The 16th century also witnessed the colonial overtures of the Portuguese Padroado, aiming to bring St. Thomas Christians into the Latin Catholic Church, administered by the Portuguese Padroado. This later wave of evangelism spread Catholicism widely along the Konkan coast. The South Indian coastal areas around Kanyakumari, ruled by the Paravars, sought protection from the Portuguese against the Arab fleets offshore, supported by the Zamorin of Calicut. Protection was granted on the condition that the leaders were immediately baptized as Christians and encouraged their people to convert to Christianity.
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The Diocese of Funchal in Madeira
The Diocese of Funchal played a significant role in the spread of Christianity in the 16th century, particularly in India. The Portuguese rulers implemented state policies that encouraged and rewarded conversions among Hindu subjects, and the large number of conversions cannot be solely attributed to force. The rapid rise of converts in Goa, for example, was largely due to Portuguese economic and political control over the Hindus, who were vassals of the Portuguese crown. The cultural influence of the Portuguese in Goa also led to the adoption of a more Western culture among Goan Catholics, with dance, song, and cuisine greatly influenced by Portuguese traditions.
The Diocese of Funchal has a rich history that spans over five centuries. The Sacred Art Museum of Funchal, founded in 1594, houses a collection of religious art, including paintings attributed to renowned artists such as Gerard David and Dieric Bouts. The diocese also runs a radio station, PEF (Posto Emissor de Rádio Difusão do Funchal), and an online newspaper, Jornal da Madeira.
The Cathedral of Our Lady of the Assumption, located in Funchal, serves as the seat of the Diocese. The cathedral features a chapel dedicated to the Blessed Sacrament, displaying images of the theological virtues: Faith, Charity, and Hope. Carved from the mast of a ship stranded in Funchal, these images hold significant religious value. The cathedral also boasts a large altarpiece with 12 paintings in the Flemish style, depicting the Passion and Resurrection of Jesus.
The Diocese of Funchal has had a significant impact on the spread of Christianity, particularly in the 16th century, and continues to play an essential role in the religious and cultural life of the region.
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The impact of Jesuit missionaries
Jesuit missionary societies in India during the 16th and 17th centuries have been described as 'itinerant academies' that facilitated knowledge exchange and production across diverse cultural landscapes. They contributed to various fields, including language studies, botany, and astronomy, operating as a transnational network connecting colonial and European intellectual spheres.
The 16th century marked the beginning of European colonialism in India, with the Portuguese playing a significant role in the introduction of Catholicism. The Portuguese rulers implemented state policies encouraging conversions among Hindu subjects, and their economic and political control over the Hindus contributed to a rapid rise in conversions in Goa. The first converts were native Goan women who married Portuguese men during the Portuguese conquest of Goa in 1510.
The Jesuits' missionary efforts in the 16th century had a lasting impact on the spread of Christianity in India, particularly in Goa, where over 90% of Goans in the Velhas Conquistas became Catholic by the 1700s. The Jesuits' work in India was part of a broader global missionary movement that spanned diverse regions, including modern-day Paraguay, Japan, Ontario, and Ethiopia.
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Persecution of Christians in Muslim-ruled kingdoms
The introduction of Catholicism to India began in the first decade of the 1500s with the arrival of Portuguese missionaries. The proselytization of Asia was linked to the Portuguese colonial policy. In the 16th century, the city of Goa was the center of Christianization in the East. The Portuguese rulers implemented state policies that encouraged and rewarded conversions among Hindu subjects.
However, the success of Catholic missions in India was not without challenges, and there were instances of persecution of Christians in Muslim-ruled kingdoms. With the advent of European colonialism in India during the 16th, 17th, and 18th centuries, Christians faced systematic persecution in certain Muslim-ruled kingdoms, notably under Tippu Sultan, the ruler of Mysore, who took actions against the Mangalorean Catholics of South Canara. The captivity of these Catholics at Seringapatam, which lasted from 1784 to 1799, remains a dark memory in their community's history.
The relationship between Muslims and Christians in India has been occasionally turbulent, and Christians have faced persecution at different points in the country's history. In recent times, the rise of Hindu nationalism, also known as Hindutva, has posed a significant threat to religious minorities in India, including Christians. The election of Narendra Modi as prime minister has emboldened Hindu extremists to carry out violence against Christians and other religious minorities. Hindutva seeks to achieve the dominance of Hindu religion and culture over religious minorities, and its adherents accuse Christians and Muslims of being disloyal to the state and defiling the purity of the country and Hindu culture.
Various organizations, such as the Sangh Parivar, a consortium of Hindu extremist organizations, including the RSS (National Volunteer Association), the BJP, and the Bajrang Dal, promote Hindutva and have been linked to violent attacks on Christians and their places of worship. These groups are supported by influential officials within the BJP, threatening the secularism and freedom of religion guaranteed by India's constitution.
In addition to violent attacks, Christian organizations in India have faced restrictions on their ability to receive funds from abroad, further hindering their ability to operate and serve their communities. The situation has deteriorated to the extent that some Christians in India feel like they no longer belong in a land they have resided in for centuries.
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The influence of Western culture on Goan Catholics
The introduction of Catholicism to India began in the first decade of the 16th century with the arrival of Portuguese missionaries. In 1510, Portugal took control of Goa, and from then until 1961, the Portuguese ruled Goa directly, consolidating their power by imposing their government and culture through intermarriage and religious conversion. As a result of this Christianisation of Goa, Goan Catholics have adopted a more Western culture.
The culture of Goan Catholics is a blend of Portuguese and Konkani cultures, with the former often taking a more dominant role. Goan Catholic cuisine, for example, demonstrates a distinct Portuguese influence. Popular dishes include Sorpotel, a pork dish often served with Sannas (steamed rice cakes); Pão com Chouriço (bread with Goan pork sausage); and Vindalho, a dish based on a Portuguese recipe. Goan Catholics mix pork blood and other organs in most of their pork dishes. Other popular foods include Assado de Leitão (roasted pork) and Carne Assada (roasted beef). Fish curry and rice form the staple food of the community.
Goan Catholic weddings also demonstrate Western influence. Women at a typical wedding generally wear gowns or dresses, with the bride in a Western-style virgin-white wedding gown. The men, including the groom, are usually attired in Western-style suits. Ballroom dancing and live Western-style band music are an integral part of a Goan Catholic wedding reception.
Goan Catholics have also adopted Portuguese names, with names like Miguel (Michael) and Madalena (Magdalene) being common. Portuguese surnames like Lobo, D'Souza, Rodrigues, Fernandes, and Pinto are standard among Goan Catholics. Some upper-class Catholic families in Goa spoke Portuguese as their primary language before 1961, and the annual number of Goans learning Portuguese as a second language has been continuously increasing in the 21st century.
Goan architecture is heavily influenced by Portuguese styles, with many buildings displaying a mix of neo-Classic and neo-Gothic influences. Houses influenced by Indian architecture were rebuilt or refurbished from the mid-18th to the 20th century, replaced by structures with laterite brick and Mangalore tiled roofs, which are common in Portugal.
In conclusion, the influence of Western culture on Goan Catholics is evident in their language, cuisine, architecture, and traditions such as wedding ceremonies. This influence stems from the period of Portuguese rule in Goa, which lasted from 1510 to 1961.
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Frequently asked questions
The aim was to spread Christianity and convert non-Christians to the faith.
Yes and no. While the missions did succeed in converting some Indians to Christianity, they were not successful in fully converting the country. Today, there are over 23 million Catholics in India, but they make up only around 1.57% of the total population.
In the 15th century, European nations began a process of exploration and colonisation that brought them into greater contact with the world. This facilitated the spread of Christianity. In 1454 and 1456, Papal grants gave Prince Henry of Portugal power over missionary bishops and trading rights. In 1494, the Pope granted Spain territories west of 47° W longitude. This led to further exploration and the spread of Christianity worldwide.
The missionaries tended to focus on conversion and attempted to incorporate elements of indigenous beliefs and practices into Christian rituals to make them more palatable to the local populations. They also built churches and introduced the Latin liturgical rites.
