Author: Sita Ram Goel
Publication: Voice of Dharma
Date:
URL: http://voiceofdharma.org/books/hhce/index.htm
The next encounter between Hinduism and Christianity
commenced with the coming of Christian missionaries to Malabar after Vasco
da Gama found his way to Calicut in AD 1498. It took a serious turn in AD
1542 when Francis Xavier, a rapacious pirate dressed up as a priest, arrived
on the scene. The proceedings have been preserved by the Christian participants.
They make the most painful reading in the history of Christianity in India.
Francis Xavier had come with the firm resolve of "uprooting paganism"
from the soil of India and planting Christianity in its place. His sayings
and doings have been documented in his numerous biographies and cited by every
historian of the Portuguese episode in the history of India.
Francis Xavier was convinced that Hindus could
not be credited with the intelligence to know what was good for them. They
were completely under the spell of the Brahmanas who, in turn, were in league
with evil spirits. The first priority in India, therefore, was to free the
poor Hindus from the stranglehold of the Brahmanas and destroy the places
where evil spirits were worshipped. A bounty for the Church was bound to follow
in the form of mass conversions.^1
We shall let a Christian historian speak about
what the Portuguese did in their Indian domain. "At least from 1540 onwards,"
writes Dr. T. R. de Souza "and in the island of Goa before that year,
all the Hindu idols had been annihilated or had disappeared, all the temples
had been destroyed and their sites and building materials were in most cases
utilised to erect new Christian churches and chapels. Various viceregal and
Church council decrees banished the Hindu priests from the Portuguese territories;
the public practice of Hindu rites including marriage rites, was banned; the
state took upon itself the task of bringing up the Hindu orphan children;
the Hindus were denied certain employments, while the Christians were preferred;
it was ensured that the Hindus would not harass those who became -Christians,
and on the contrary, the Hindus were obliged to assemble periodically in churches
to listen to preaching or to the refutation of their religion."^2
Coming to the performance of the missionaries,
he continues: "A particularly grave abuse was practised in Goa in the
form of 'mass baptism' and what went before it. The practice was begun by
the Jesuits and was later initiated by the Franciscans also. The Jesuits staged
an annual mass baptism on the Feast of the Conversion of St. Paul (25 January),
and in order to secure as many neophytes as possible, a few days before the
ceremony the Jesuits would go through the streets of the Hindu quarters in
pairs, accompanied by their Negro slaves, whom they would urge to seize the
Hindus. When the blacks caught up a fugitive, they would smear his lips with
a piece of beef, making him an 'untouchable' among his people. Conversion
to Christianity was then his only option."^3
Finally, he comes to "Financing Church
Growth" and concludes: "...the government transferred to the Church
and religious orders the properties and other sources of revenue that had
belonged to the Hindu temples that had been demolished or to the temple servants
who had been converted or banished. Entire villages were taken over at times
for being considered rebellious and handed over with all their revenues to
the Jesuits. In the villages that had submitted themselves, at times en masse,
to being converted, the religious orders promoted competition to build bigger
and bigger churches and more chapels than their neighbouring villages. Such
a competition, drawing funds and diverting labour, from other important welfare
works of the village, was decisively bringing the village economy in Goa into
bankruptcy."^4
During the same period, Christianity was spreading
its tentacles to Bengal. Its patrons were the same as in Goa; so also its
means and methods. "The conversion of the Bengalis into Christianity,"
writes Dr. Sisir Kumar Das, "not only coincided with the activities of
the Portuguese pirates in Bengal but the pirates took an active interest in
it."^5 The Augustinians and Jesuits manned the mission with bases at
Chittagong in East Bengal and Bandel and Hooghly in West Bengal. Mission stations
were established at many places in the interior. "It was the boast of
the Hooghly Portuguese," records Dr. P. Thomas, "that they made
more Christians in a year by forcible conversions, of course, than all the
missionaries in the East in ten."^6
The Portuguese captured the young prince of
Bhushna, an estate in Dhaka District. He was converted by an Augustinian friar,
Father D'Rozario and named Dom Antonio de Rozario. The prince, in turn, converted
20,000 Hindus in and around his estate. "The Jesuits came forward,"
continues Dr. Das, "to help the neophytes to minister to the needs of
the converts and this created bitterness between Augustinians and Jesuits...
In 1677, the Provincial at Goa deputed Father Anthony Magalheans, the Rector
of the College at Agra, to visit and report on this problem. According to
his report nearly 25,000, if not more, converts were there but they had hardly
any knowledge of Christianity... He also observed that many of them became
Christians to get money. The Marsden Manuscripts now preserved in the British
Museum containing letters of Jesuit Fathers, give evidence that Portuguese
missionaries gave money to perspective converts to allure them."^7
The quality of the converts, though bewailed
frequently by the missionaries, did not really perturb them. Frey Duarte Nunes,
the prelate of Goa, had foreseen the situation as early as 1522. According
to him, "even if the first generation of converts was attracted by rice
or by any other way and could hardly be expected to become good Christians,
yet their children would become so with intensive indoctrination, and each
successive generation would be more firmly rooted."^8
It was a very difficult situation for Hinduism.
But, by and large, Hindus chose to stay in the faith of their forefathers
in spite of all trials and temptations. There was no mass movement towards
the Church except the "mass baptisms" staged by the Jesuits. The
mission was in a fix. The strategy of forced conversions recommended by Francis
Xavier had failed.
Another Jesuit, Robert Di Nobili, came forward
with a new strategy. When he came to the Madura Mission in 1606, he had found
it a "desert" in terms of conversions. He had also seen that Hindus
had retained their reverence for the Brahmanas in spite of missionary insinuations.
So he decided that he would disguise himself as a Brahmana and preach the
gospel by other means. The story is well known - how he put on an ochre robe,
wore the sacred thread, grew a tuft of hair on his head, took to vegetarian
food, etc., in order to pass as a Brahmana. He also composed some books in
Tamil and Sanskrit, particularly the one which he palmed off as the Yajurveda.
When some Hindus suspected from the colour of his skin that he was a Christian,
he lied with a straight face that he was a high-born Brahmana from Rome!
Some Christian historians credit Di Nobili
with converting a hundred thousand Hindus. Others put the figure at a few
hundred. But all agree that his converts melted away very fast soon after
he was exposed by other missionaries who were either jealous of him or did
not like his methods. Christian theologians hail him as the pioneer of Indigenisation
in India and the founder of the first Christian Ashram. A truly ethical criterion
would dismiss him as a desperate and despicable scoundrel.^9
One wonders how Hinduism would have fared
in South India if its encounter with Christianity under the Portuguese dispensation
had continued uninterrupted. Hindus were helpless wherever Portuguese power
prevailed and Hindus outside could not help as they themselves were groaning
under the heel of Islamic imperialism after the defeat of the Vijayanagara
Empire by a Muslim alliance in 1565 AD. The situation was saved by the Dutch
in the second quarter of the seventeenth century. The Dutch destroyed the
maritime monopoly of the Portuguese and drove them out of Malabar and southern
Tamil Nadu. Christianity had to break its encounter with Hinduism except in
the small Portuguese enclaves where it continued for two more centuries. But
most of the heat applied on Hinduism had to be taken off because "the
fear of retaliatory raids by the powerful Marathas in the neighbourhood acted
as an effective check on the missionary zeal and coercion."^10
A plausible case has been made by Christian
historians, namely, that the Portuguese were using Christianity as a cover
for their predatory imperialism. But what about the Augustinians and the Dominicans
and the Franciscans, all of whom belonged to the holy orders? And what about
Francis Xavier and his Jesuits? It cannot be overlooked that the Catholic
Church hails an arch criminal like Francis Xavier as the Patron Saint of the
East. His carcass (or plaster cast) is still worshipped as a holy relic and
the basilica where it is enshrined remains a place of Christian pilgrimage.
It is shameless dishonesty to say that the Christian doctrine had nothing
to do with the atrocities practised in Goa and Bengal and elsewhere under
the Portuguese dispensation.
From: Sita Ram Goel, History of Hindu-Christian
Encounters, New Delhi, 1996.
REFERENCES
1. Francis Xavier was the pioneer of anti-Brahmanism
which was adopted in due course as a major plank in the missionary propaganda
by all Christian denominations. Lord Minto, Governor General of India from
1807 to 1812, submitted a Note to his superiors in London when the British
Parliament was debating whether missionaries should be permitted in East India
Company's domain under the Charter of 1813. He enclosed with his Note some
"propaganda material used by the missionaries" and, referring to
one missionary tract in particular, wrote: "The remainder of this tract
seems to aim principally at a general massacre of the Brahmanas" (M.
D. David (ed.), Western Colonialism in Asia and Christianity, Bombay, 1988,
p. 85). Anti-Brahmanism has become the dominant theme in the speeches and
writings of Indian secularists of all sorts.
2. M.D. David (ed.), op.cit., p. 17.
3. Ibid., p. 19.
4. Ibid., pp. 24-35. For a detailed account
of Christian doings in Goa, see A.K. Priolkar, The Goa Inquisition, Bombay,
1961, Voice of India reprint, New Delhi, 1991 and 1996.
5. Sisir Kumar Das, The Shadow of the Cross,
New Delhi, 1974, p. 4.
6. P. Thomas, Christians and Christianity
in India and Pakistan, London, 1954, p. 114.
7. Sisir Kumar Das, op. cit., p. 5.
8. M. D. David (ed.), op. cit., p. 8.
9. The masquerade of Robert Di Nobili has
been described in detail in Sita Ram Goel, Catholic Ashrams: Sannyasins or
Swindlers?, Voice of India, New Delhi, 1995.
10. M.D. David (ed.) op. cit., p. 19.
