As the church normally organizes itself along territorial lines, and because they had the human and material resources, religious orders—some even specializing in it—undertook most missionary work, especially in the early phases. Over time a normalised church structure was gradually established in the mission area, often starting with special jurisdictions known as apostolic prefectures and apostolic variates. These developing churches eventually intended 'graduating' to regular diocesan status with a local episcopacy appointed, especially after decolonization, as the church structures often reflect the political-administrative reality.
New Testament times
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During the Middle Ages Christian monasteries and missionaries such as Saint Patrick, and Adalbert of Prague propagated learning and religion beyond the boundaries of the old Roman Empire. In the seventh century Gregory the Great sent missionaries, including Augustine of Canterbury, into England.
In the late thirteenth and early fourteenth centuries, Franciscans such as William of Rubruck, John of Montecorvino, and Giovanni ed' Magnolia were sent as missionaries to the Near and Far East. Their travels took them as far as China in an attempt to convert the advancing Mongols, especially the Great Khans of the Mongol Empire. (Also see Medieval Roman Catholic Missions in China.)
Age of Discovery
During the Age of Discovery, the Roman Catholic Church established a number of Missions in the Americas and other colonies through the Augustinians, Franciscans and Dominicans in order to spread Christianity in the New World and to convert the Native Americans and other indigenous people. At the same time, missionaries such as Francis Xavier as well as other Jesuits, Augustinians, Franciscans and Dominicans were moving into Asia and the far East. The Portuguese sent missions into Africa. These are some of the most well-known missions in history. While some of these missions were associated with imperialism and oppression, others (notably Matteo Ricci's Jesuit mission to China) were relatively peaceful and focused on integration rather than cultural imperialism.
In both Portugal and Spain, religion was an integral part of the state and evangelization was seen as having both secular and spiritual benefits. Wherever these powers attempted to expand their territories or influence, missionaries would soon follow. By the Treaty of Tordesillas, the two powers divided the world between them into exclusive spheres of influence, trade and colonization. The Roman Catholic world order was challenged by the Netherlands and England. Theoretically, it was repudiated by Grotius's Mare Liberum. Portugal's and Spain's colonial policies were also challenged by the Roman Catholic Church itself. The Vatican founded the Congregatio de Propaganda Fide in 1622 and attempted to separate the churches from the influence of the Iberian kingdoms.
John of Monte Corvino, was a Franciscan sent to China to become prelate of Peking in around 1307. He traveled from Persia and moved down by sea to India, in 1291, to the Madras region or “Country of St. Thomas” .There he preached for thirteen months and baptized about one hundred persons. From there Monte Corvino wrote home, in December 1291 (or 1292).That is one of the earliest noteworthy account of the Coromandel coast furnished by any Western European. Traveling by sea from Mailapur, he reached China in 1294, appearing in the capital “Cambaliech” (now Beijing)
Friar Odoric of Pordenone arrived in India in 1321. He visited Malabar, touching at Pandarani (20 m. north of Calicut), at Cranganore, and at Kulam or Quilon, proceeding thence, apparently, to Ceylon and to the shrine of St Thomas at Maylapur near Madras. He writes he had found the place where Thomas was buried.
Father Jordanus Catalani, a French Dominican missionary, followed in 1321-22. He reported to Rome, apparently from somewhere on the west coast of India, that he had given Christian burial to four martyred monks. Jordanus is known for his 1329 “Mirabilia” describing the marvels of the East: he furnished the best account of Indian regions and the Christians, the products, climate, manners, customs, fauna and flori given by any European in the Middle Ages - superior even to Marco Polo’s.
In 1347, Giovanni de Marignolli visited the shrine of St Thomas near the modern Madras, and then proceeded to what he calls the kingdom of Saba, and identifies with the Sheba of Scripture, but which seems from various particulars to have been Java. Taking ship again for Malabar on his way to Europe, he encountered great storms.
Another prominent Indian traveler was Joseph, priest over Cranganore. He journeyed to Babylon in 1490 and then sailed to Europe and visited Portugal, Rome, and Venice before returning to India. He helped to write a book about his travels titled The Travels of Joseph the Indian which was widely disseminated across Europe.
Arrival of the Portuguese
Introduction of Catholicism in India, begins from the first decade of 1500, with the arrival of the Portuguese Missionaries there. In the 16th century, the proselytization of Asia was linked to the Portuguese colonial policy. With the Papal bull - Romanus Pontifex written on January 8, 1455 by Pope Nicholas V to King Afonso V of Portugal, the patronage for the propagation of the Christian faith (see "Padroado") in Asia was given to the Portuguese, who were rewarded with the right of conquest. The missionaries of the different orders (Franciscans, Dominicans, Jesuits, Augustinians, etc.) flocked out with the conquerors, and began at once to build churches along the coast districts wherever the Portuguese power made itself felt.
The history of Portuguese missionaries in India starts with the neo-apostles who reached Kappad near Kozhikode on May 20, 1498 along with Vasco da Gama, which represents less than 2% of the total population and is the largest Christian church within India. who was seeking to form anti-Islamic alliances with pre-existing Christian nations. The lucrative spice trade was further temptation for the Portuguese crown.
During the second expedition, the Portuguese fleet comprising 13 ships and 18 priests, under Captain Pedro Álvares Cabral, anchored at Cochin on Nov. 26, 1500. Cabral soon won the goodwill of the Raja of Cochin. He allowed four priests to do apostolic work among the early Christian communities scattered in and around Cochin. Thus Portuguese missionaries established Portuguese Mission in 1500. Dom Francisco de Almeida, the first Portuguese Viceroy got permission from the Kochi Raja to build two church edifices - namely Santa Cruz Basilica (Founded : 1505) and St. Francis Church (Founded : 1506) using stones and mortar which was unheard of at that time as the local prejudices were against such a structure for any purpose other than a royal palace or a temple.
In the beginning of the 16th century, the whole of the east was under the jurisdiction of the Archdiocese of Lisbon. On June 12, 1514, Cochin and Goa became two prominent mission stations under the newly created Diocese of Funchal in Madeira. In 1534, Pope Paul III by the Bull Quequem Reputamus, raised Funchal as an archdiocese and Goa as its suffragan, deputing the whole of India under the diocese of Goa. This created an episcopal see - suffragan to Funchal, with a jurisdiction extending potentially over all past and future conquests from the Cape of Good Hope to China.
After four decades of prosperous trading, the missionaries started the proselytization around 1540 and the newly founded Society of Jesus arrived in Goa. The Portuguese colonial government supported the mission and the baptized Christians were given incentives like rice donations, good positions in their colonies. Hence, these Christians were dubbed Rice Christians who even practiced their old religion. At the same time many New Christians from Portugal migrated to India as a result of the inquisition in Portugal. Many of them were suspected of being Crypto-Jews, converted Jews who were secretly practicing their old religion. Both were considered a threat to the solidarity of Christian belief. Saint Francis Xavier, in a 1545 letter to John III of Portugal, requested the Goan Inquisition, which is considered a blot on the history of Roman Catholic Christianity in India, both by Christians and non-Christians alike.
In 1557, Goa was made an independent archbishopric, and its first suffragan sees were erected at Cochin and Malacca. The whole of the East came under the jurisdiction of Goa and its boundaries extended to almost half of the world: from the Cape of Good Hope in South Africa, to Burma, China and Japan in East Asia. In 1576 the suffragan See of Macao (China) was added; and in 1588, that of Funai in Japan.
The death of the last metropolitan bishop - Archdeacon Abraham of the Saint Thomas Christians, an ancient body formerly part of the Church of the East in 1597; gave the then Archbishop of Goa Menezes an opportunity to bring the native church under the authority of the Roman Catholic Church. He was able to secure the submission of Archdeacon George, the highest remaining representative of the native church hierarchy. Menezes convened the Synod of Diamper between 20 and 26 June 1599, which introduced a number of reforms to the church and brought it fully into the Latin Rite of the Catholic Church. Following the Synod, Menezes consecrated Francis Ros, S. J. as Archbishop of the Archdiocese of Angamalé for the Saint Thomas Christians - another suffragan see to Archdiocese of Goa and Latinisation of St Thomas Christians started and most, eventually accepted the Catholic faith, but a part of them switched to West Syrian rite. The Saint Thomas Christians were pressured to acknowledge the authority of the Pope. Resentment of these measures led to some part of the community to join the Archdeacon, Thomas, in swearing never to submit to the Portuguese or to accept the Communion with Rome in the Coonan Cross Oath in 1653.
The Diocese of Angamaly was transferred to Diocese of Craganore in 1605; while, in 1606 a sixth suffragan see to Goa was established at San Thome, Mylapore, near the modern Madras. The suffragan sees added later to Goa. were the prelacy of Mozambique (1612) and in 1690 two other sees at Peking and Nanking in China.
Missionary work progressed on a large scale and with great success along the western coasts, chiefly at Chaul, Bombay, Salsette, Bassein, Damao, and Diu; and on the eastern coasts at San Thome of Mylapore, and as far as Bengal etc. In the southern districts the Jesuit mission in Madura was the most famous. It extended to the Krishna river, with a number of outlying stations beyond it. The mission of Cochin, on the Malabar Coast, was also one of the most fruitful.Several missions were also established in the interior northwards, e.g., that of Agra and Lahore in 1570 and that of Tibet in 1624. Still, even with these efforts, the greater part even of the coast line was by no means fully worked, and many vast tracts of the interior northwards were practically untouched.
With the decline of the Portuguese power, other colonial powers - namely the Dutch and British and Christian organisations gained influence.
Portuguese shipping arrived in Japan in 1543, and Catholic missionary activities in Japan began in earnest around 1549, performed in the main by Portuguese-sponsored Jesuits until Spanish-sponsored mendicant orders, such as the Franciscans and Dominicans, gained access to Japan. Of the 95 Jesuits who worked in Japan up to 1600, 57 were Portuguese, 20 were Spaniards and 18 Italian.Francisco Xavier, Cosme de Torres (a Jesuit priest), and Father John Fernandes were the first, who arrived to Kagoshima with hopes to bring Christianity and Catholicism to Japan.
Spain and Portugal disputed the attribution of Japan. Since neither could colonize it, the exclusive right to propagate Christianity in Japan meant the exclusive right to trade with Japan. Portuguese-sponsored Jesuits under Alessandro Valignano took the lead in proselytizing in Japan over the objection of the Spaniards. The fait accompli was approved in Pope Gregory XIII's papal bull of 1575, which decided that Japan belonged to the Portuguese diocese of Macau. In 1588, the diocese of Funai (Nagasaki) was founded under Portuguese protection.
In rivalry with the Jesuits, Spanish-sponsored mendicant orders entered into Japan via Manila. While criticizing Jesuit activities, they actively lobbied the Pope. Their campaigns resulted in Pope Clement VIII's decree of 1600, which allowed Spanish friars to enter Japan via the Portuguese Indies, and Pope Paul V's decree of 1608, which abolished the restrictions on the route. The Portuguese accused Spanish Jesuits of working for their homeland instead of their patron.
Jesuit mission to China
The history of the missions of the Jesuits in China in the early modern era stands as one of the notable events in the early history of relations between China and the Western world, as well as a prominent example of relations between two cultures and belief systems in the pre-modern age. The missionary efforts and other work of the Society of Jesus, or Jesuits between the 16th and 17th century played a significant role in introducing Western knowledge, science, and culture to China. Their work laid much of the foundation for much of Christian culture in Chinese society today. Members of the Jesuit delegation to China were perhaps the most influential Christian missionaries in that country between the earliest period of the religion up until the 19th century, when significant numbers of Catholic and Protestant missions developed.
The first attempt by Jesuits to reach China was made in 1552 by St. Francis Xavier, Spanish priest and missionary and founding member of the Society. Xavier, however, died the same year on the Chinese island of Shangchuan, without having reached the mainland. Three decades later, in 1582, led by several figures including the prominent Italian Matteo Ricci, Jesuits once again initiated mission work in China, ultimately introducing Western science, mathematics, astronomy, and visual arts to the imperial court, and carrying on significant inter-cultural and philosophical dialogue with Chinese scholars, particularly representatives of Confucianism. At the time of their peak influence, members of the Jesuit delegation were considered some of the emperor's most valued and trusted advisors, holding numerous prestigious posts in the imperial government. Many Chinese, including notable former Confucian scholars, adopted Christianity and became priests and members of the Society of Jesus.
The Jesuits first arrived in China in 1574. The Jesuits were men whose vision went far beyond the Macao status quo, priests serving churches on the fringes of a pagan society. They were possessed by a dream - the creation of a Sino-Christian civilization that would match the Roman-Christian civilization of the West.
This unique approach was largely the outworking of two Italian Jesuits, Michele Ruggieri (1543–1607) and Matteo Ricci (1552–1610). Both were determined to adapt to the religious qualities of the Chinese: Ruggieri to the common people, in whom Buddhist and Taoist elements predominated, and Ricci to the educated classes, where Confucianism prevailed.
By 1610, more than two thousand Chinese from all levels of society had confessed their faith in Jesus Christ.
Clark has summarized as follows:
"When all is said and done, one must recognize gladly that the Jesuits made a shining contribution to mission outreach and policy in China. They made no fatal compromises, and where they skirted this in their guarded accommodation to the Chinese reverence for ancestors, their major thrust was both Christian and wise. They succeeded in rendering Christianity at least respectable and even credible to the sophisticated Chinese, no mean accomplishment."
The Jesuits succeeded in planting a Chinese church that has stood the test of time. "By 1844, Roman Catholics may have totalled 240,000; in 1901 the figure reached 720,490". However, one should not overlook the fact that the Jesuit financial policy grievously aggravated the difficulties of that Church. Their missionaries involved themselves in business ventures of various sorts; they became the landlords of income-producing properties, developed the silk industry for Western trade, and organized money-lending operations on a large scale. All these eventually generated misunderstanding and tension between the foreign community and the Chinese people. The Communists held this against them as late as the mid-twentieth century.
The Jesuits introduced Western science and astronomy, then undergoing its own revolution, to China. "Jesuits were accepted in late Ming court circles as foreign literati, regarded as impressive especially for their knowledge of astronomy, calendar-making, mathematics, hydraulics, and geography." This influence worked in both directions:
[The Jesuits] made efforts to translate western mathematical and astronomical works into Chinese and aroused the interest of Chinese scholars in these sciences. They made very extensive astronomical observation and carried out the first modern cartographic work in China. They also learned to appreciate the scientific achievements of this ancient culture and made them known in Europe. Through their correspondence European scientists first learned about the Chinese science and culture.—
The Jesuits were very active in transmitting Chinese knowledge to Europe, such as translating Confucius's works into European languages. Ricci had already started to report on the thoughts of Confucius, and Father Prospero Intorcetta published the life and works of Confucius in Latin in 1687. It is thought that such works had considerable importance on European thinkers of the period, particularly those who were interested by the integration of the system of morality of Confucius into Christianity.
There are records of Franciscan activity on the American continent as early as 1519. Throughout the early 16th century the mission movement spread from the Caribbean to Mexico, Central America, parts of South America, and the Southwest United States.
The goal of the Franciscan missions was to spread the Christian faith to the “uncivilized” people of the New World through “word and example”, but also, though not explicitly stated, oppression and castigation, specifically self-flagellation, also known as mortification of the flesh. Their attempts, however, resulted in much violence and cruelty.
Spreading Christianity to the newly discovered continent was a top priority, but only one piece of the Spanish colonization system. The influence of the Franciscans, considering that missionaries are sometimes seen as tools of imperialism, enabled other objectives to be reached, such as the extension of Spanish language, culture and political control to the New World. A goal was to change the agricultural or nomadic Indian into a model of the Spanish people and society. Basically, the aim was for urbanization. The missions achieved this by “offering gifts and persuasion…and safety from enemies.” This protection was also security for the Spanish military operation, since there would be theoretically less warring if the natives were pacified, thus working with another piece of the system.
Between 1769 and 1823, Spanish members of the Franciscan Order established and operated missions in California with the goal of spreading the Catholic faith among the local Native Americans. These missions represented the first major effort by Europeans to colonize the Pacific Coast region, and gave Spain a valuable toehold in the frontier land. The settlers introduced European livestock, fruits, vegetables, and industry into the California region; however, the Spanish occupation of California also brought with it serious negative consequences to the Native American populations with whom the missionaries came in contact. Today, the missions are among the state's oldest structures and the most-visited historic monuments. The Salesians of Don Bosco is a Roman Catholic religious order founded in the late nineteenth century.
The missions in New Mexico were established by Franciscan friars to convert the local Pueblo, Navajo and Apache Indians to Christianity. The first permanent settlement was Mission San Gabriel, founded in 1598 near what is now known as the San Juan Pueblo.
Much contemporary Catholic missionary work has undergone profound change since the Second Vatican Council, and has become explicitly conscious of Social Justice issues and the dangers of cultural imperialism or economic exploitation disguised as religious conversion. Contemporary Christian missionaries argue that working for justice is a constitutive part of preaching the Gospel, and observe the principles of Inculturation in their missionary work.
See also↑Jump back a section
- Odoric of Pordenone (Nendeen, Liechenstein, 1967), Henry Yule, trans. Cathy and the Way Thither vol. II ,P-142.
- See full text pp.13-20 (Latin) and pp.20-26 (English) in European Treaties Bearing on the History of the United States and Its Dependencies to 1648, Washington, D.C., Frances Gardiner Davenport, Carnegie Institution of Washington, 1917-37 - Google Books. Reprint edition, 4 vols., (October 2004),Lawbook Exchange, ISBN 1-58477-422-3
- Daus, Ronald (1983). Die Erfindung des Kolonialismus. Wuppertal/Germany: Peter Hammer Verlag. p. 33. ISBN 3-87294-202-6.(German)
- Factfile: Roman Catholics around the world on BBC news.
- Megan Galbraith Catholic Church of India Responds with Leadership Field note on Glocal Health Council website.
- Vasco da Gama collection on University of Michigan
- Daus, Ronald (1983). Die Erfindung des Kolonialismus. Wuppertal/Germany: Peter Hammer Verlag. pp. 61–66. ISBN 3-87294-202-6.(German)
- Paul Axelrod, Michelle A. Fuerch Flight of the Deities: Hindu Resistance in Portuguese Goa Modern Asian Studies, Vol. 30, No. 2 (May, 1996), pp. 387-421
- Frykenberg, p. 93.
- Wilmshurst, EOCE, 343
- Synod of Diamper on Synod of Diamper Church website.
- Ruiz-de-Medina, Father Juan G., Documentos de Japon, Rome 1990, 1995)
- Ruiz-de-Medina, Father Juan G., Cultural Interactions in the Orient 30 years before Matteo Ricci. Catholic Uni. of Portugal, 1993.
- Catholic Encyclopedia, 1909 on St. Francis Xavier
- Saint Francis Xavier on Catholic Forum
- George H. Dunne, Generation of Giants, pp.86-88.
- Kenneth Scott, Christian Missions in China, p.83.
- Patricia Buckley Ebrey, The Cambridge Illustrated History of China. Cambridge, New York and Melbourne: Cambridge University Press, 1996. ISBN 0-521-43519-6. p. 212.
- Agustín Udías, p.53
- John Parker, Windows into China: the Jesuits and their books, 1580-1730. Boston: Trustees of the Public Library of the City of Boston, 1978. p.25. ISBN 0-89073-050-4
- John Parker, Windows into China, p. 25.
- John Hobson, The Eastern origins of Western Civilization, pp. 194-195. ISBN 0-521-54724-5
- Habig 1945:342
- Clendinnen 1982
- Grahm 1998: 28
- Lee 1990:44
- Kelsey, p. 18
- Clendinnen, Inga (1982). "Disciplining the Indians: Franciscan Ideology and Missionary Violence in Sixteenth-Century Yucatán". Past and Present (Boston: Oxford University Press) 94 (1): 27–48. doi:10.1093/past/94.1.27.
- De Landa, Diego; Alfred M. Tozzer, trans. (1974). Relación de las cosas de Yucatán. Boston: Periodicals Service Company. ISBN 0-527-01245-9.
- Graham, Elizabeth (1998). "Mission Archeology". Annual Review of Anthropology (Annual Reviews) 27 (1): 25–62. doi:10.1146/annurev.anthro.27.1.25.
- Habig, Marion A. (1945). "The Franciscan Provinces of Spanish North America [Concluded]". The Americas (Academy of American Franciscan History) 1 (3): 330–44. doi:10.2307/978158. JSTOR 978158.
- Lee, Antoinette J (1990). "Spanish Missions". APT Bulletin (Association for Preservation Technology International (APT)) 22 (3): 42–54. doi:10.2307/1504327. JSTOR 1504327.
- Sievernich, Michael (2011). "Catholic Mission". European History Online (Mainz: Institute of European History,). Retrieved 2011-07-21.