Paper Presentation

Subject: History of Christianity in India

Topic: Portuguese Colonialism and their Colonial and Religious Policies

Lecturer: Sir Adakho Lokho

Presenters: Duanchuingam, Eliyani, Monglih, Martula and Nilo.

Introduction

Brian Stanly defines colonialism as ‘that form of imperialism, in which the imperial power
imposes governmental control on a territory without resort to large-scale human settlement.’
Loomba sees Colonialism ‘as the conquest and control of other people’s land and goods.’ While
colonialism can thus be defined in political and economic terms, it invariably had profound
social implications: as suggested by Ingleby, colonialism typically had ‘a civilizational
component, not simply the occupation of territory, but also cultural and religious
transformation.’

In this paper an attempt would be made in an historical perspective the relationship between the
church and state or colonialism and mission in India during the colonial period of the Portuguese.

PORTUGUESE COLONIALISM

The second half of the fifteenth century was the time of the great voyages of discovery
undertaken by the maritime nations of Western Europe, which led to the founding of colonial
empires in America, Africa and Asia. Spain and Portugal were pioneers of this enterprise, and
one of the motives behind it was the desire to find out a new route to India for the purpose of
trade. The Portuguese after many voyages succeeded in rounding the Cape of Good Hope and
began to sail up the east coast of Africa, and at length in 1498 Vasco da Gama, guided by an
Arab pilot, reached India and landed at Calicut.1

Now that the route was known, fresh and larger fleets made the voyage to India every year.
Trading stations were established along the West Coast, and the Portuguese influence steadily
grew. Their purpose was to trade, not to make large colony. But they did not want to trade only
as visitors and sought to establish a permanent position for themselves in Asia. However their
settlement was not accomplished without violence and strife. 2 The Muslim Arabs opposed them
and often encouraged local rajahs against Portuguese, resulting in local skirmishes, killing, even

1
C.B, Firth, An Introduction to Indian Church History (Trivandrum: The Indian Theological Library, 1989), 49.
2
Ibid.

1
massacre and reappraisals. Bitter enmity arose. Relationship with the Hindu rajahs was most
often more cordial.3

The second expedition was undertaken with Pedro Alvares Cabral as commander, who landed at
Cranganore and established trading posts. He was made the first governor. The second governor
was Alfonso de Albuquerque (1509-1515). It was in his time that Goa was captured in 1510 from
the Sultan of Bijapur.4 Goa became the headquarters of the Portuguese in India. By 1531, the
Portuguese occupied Diu, Salsette, Choul, Bombay, Basin, Cochin, Cranganore and Quilon.
They extended trade towards the eastern coast and established trading posts in Tuticorin,
Negapatanam and Mylapore.5

Although it was not the intention of the Portuguese to control all of India, they wanted to have a
stronghold over the population of Goa and other of their trading posts. Mixed marriages were
therefore encouraged first by governor Alfonso de Albuquerque, producing many Eurasians. The
idea of populating Goa with people loyal to Portugal was supported by the Regent Catherine of
Austria (1557-1562) by sending a number of orphan girls to India. This resulted in the
establishment of a strong community that will be loyal to Portugal. This Portuguese actively
supported Christian missions in India.6

THE RELIGIOUS POLICY OF THE PORTUGUESE COLONIAL POWER: THE

Though it was the hope of gain that brought the Portuguese to India, it was also the purpose of
their kings to promote the spread of Christianity among those who came under their rule. On this
ground several of the fifteenth century Popes granted them, rights of dominion and commercial
monopoly in the newly acquired territories. The Popes had this right because they were regarded
in the 15th and 16th centuries as the sole vicar (representative) of Christ on earth, having direct
dominion over the kingdoms of the earth.7

The Padroado Mission

The term ‘Padroado’ means the right on spiritual jurisdiction granted in 1455 by the Pope to the
king of Portuguese over all the lands discovered or to be discovered by the Portuguese in Asia
and Africa.8 Pope Nicolas V, in his Romanus Pontifax on January 8, 1455 ordered that “All

3
F. Hrangkhuma, History of Christianity in India: An Introduction (Bangalore: Theological Book Trust,
2018), 58-64.
4
C .B, Firth, An Introduction to Indian Church History (Trivandrum: The Indian Theological Library, 1989),
49.
5
F. Hrangkhuma, History of Christianity in India: An Introduction (Bangalore: Theological Book Trust,
2018), 58-64.
6
Ibid.
7
C .B, Firth, An Introduction to Indian Church History (Trivandrum: The Indian Theological Library, 1989),
50.

2
lands and seas that have been discovered or will be discovered belong forever to the king of
Portugal.” This stands as the foundation of the Padroada.9

In 1494, in a famous Bull, Pope Alexander VI divided the world at the middle of Atlantic
Ocean between Spain and Portugal to settle the rivalries between them west to Spain and east to
Portugal. Along with this, spiritual responsibility was given to them. A command was given “to
send to the said lands and islands good men who feared God and are learned, skilled and expert
to instruct the inhabitants in the Catholic Faith and good morals.” So the Portuguese brought to
India not only priests and friars to minister to themselves, but also missionaries to evangelize
people of other faiths. In 1500, Cabral, the governor brought to India 8 Franciscan Friars, and 8
secular priests. In 1504, a Nestorian bishop said of them in a letter, “They do not travel anywhere
without priests.” Therefore, along with the organization of the Portuguese administration went
the building of churches, converts and charitable institutes.10 The last was founded in Lisbon in
1498 to undertake every kind of charitable activities. In 1534, Goa was made the seat of the new
bishopric. In 1558, the archbishopric of Goa was established.11

In pursuance of this policy, Pope Leo X granted in 1514 the Portuguese king the right of
ecclesiastical patronage. This right simply means “the right to present candidates to Bishoprics
and other ecclesiastical officer and correspondingly an obligation to maintain staff and equip the
churches and missions.”12

In 1534 Pope Paul III by the Bull Aequum reputamus erected the diocese of Goa, the Patronage
of which was given to the Portuguese crown. The king on his part was bound to provide for the
necessities of the diocese: payment of the ecclesiastical officials, building and repairing of
churches, chapels and monasteries, and providing them with the necessary articles for divine
worship.13

Methods of Christianizing

8
Rev. Peter Vethanayagamony, Introduction to History of Christianity (Chennai: Hindustan Bible Institute,
1998), 25.
9
F. Hrangkhuma, History of Christianity in India: An Introduction (Bangalore: Theological Book Trust, 2018),
58-64.

10
F. Hrangkhuma, History of Christianity in India: An Introduction (Bangalore: Theological Book Trust, 2018),
63-64.
11
C .B, Firth, An Introduction to Indian Church History (Trivandrum: The Indian Theological Library, 1989),
51.
12
F. Hrangkhuma, History of Christianity in India: An Introduction (Bangalore: Theological Book Trust,
2018), 58-64.
13
A. M. Mundadan, History of Christianity in India: From the Beginning up to the Middle of the Sixteenth
Century (up to 1542) Vol. 1 (Bangalore: Church History Association of India, 1989), 241.

3
1. Mixed Marriage: It was Albuquerque’s policy to encourage mixed marriages between
Portuguese and Indian. Large number of these took place, women being first baptized, and thus a
large Indo-Portuguese population grew up in the Portuguese stations, nominally Christian.14

2. Economic Gains: It was decreed that only Christians could hold public offices. 15 Therefore,
some Indians converted to Christianity for economic gains offered by the missionaries such as
jobs or clothing gifts. However, after baptizing, these newly converts continued to practice their
old religion in secret.16

3. Forced Conversion: Their imperialistic attitude is apparent in the way they converted Goa.
Among other measures adopted, Hindu temples disappeared; religious and social celebrations of
the Hindus were banned. Hindus were not employed in Govt services. The Brahmins, who were
traditionally village clerks were replaced by capable converts. The public practice of Hinduism
was practically banned with the jurisdiction of Goa. Thus conversion was indirectly forced.17

4. Protection: One of the strong factors for conversion was the protection of the Portuguese. An
example of this is the conversion of the Paravas, a caste of pearl-fishers on the south-east coast
of India, who were often harassed by the Arabian Muslim pirates who controlled fish trade. They
were persuaded by an Indian convert Joao de Cruz, to seek the protection of the Portuguese from
the pirates. The Portuguese Governor, the officials and the vicar promised protection on
condition that their community as a whole would accept Christianity by receiving baptism. This
was agreed, and in 1536, about 20,000 Paravas were baptized. 18 They were then left without any
Christian instructions or discipline, except that a few boys were taken to school at Goa. But their
hopes of protection came true in 1538, when the Portuguese admiral attacked and defeated a fleet
of Arabs.19

5. Evangelization: The Portuguese brought to India not only priests and friars to minister to
themselves, but also missionaries to evangelize people of other faiths. In 1500, Cabral, the
governor brought to India 8 Franciscan Friars, and 8 secular priests. In 1504, a Nestorian bishop
said of them in a letter, “They do not travel anywhere without priests.” Therefore, along with the
organization of the Portuguese administration went the building of churches, converts and
charitable institutes.20
14
C .B, Firth, An Introduction to Indian Church History (Trivandrum: The Indian Theological Library, 1989),
50.
15
Ibid., 52.
16
Delio de Mendonca, Conversions and Citizenry: Goa under Portugal (2002), 382-385.
https://en.m.wikipedia.org/wiki/Goa inquisition 03/11/18, 11:12 am.
17
Rev. Peter Vethanayagamony, Introduction to History of Christianity (Chennai: Hindustan Bible Institute,
1998), 25.
18
F. Hrangkhuma, History of Christianity in India: An Introduction (Bangalore: Theological Book Trust,
2018), 66.
19
C. F. Firth, An Introduction to Indian Church History (Trivandrum: The Indian Theological Library, 1989),
52.

20
F. Hrangkhuma, History of Christianity in India: An Introduction (Bangalore: Theological Book Trust, 2018), 63-64.

4
In 1517, a group of Franciscans with Antonio de Louro as their head came to Goa. They not only
zealously looked after the pastoral needs of the Portuguese and others who were already
Christians but immediately started preaching the gospel to the Hindus. In a short time they
baptized 800.

Positive and Negative Aspects of Portuguese Colonization

The new spurt in Christian expansion in India was definitely due to Portuguese initiative, though
we cannot subscribe to all the methods used by them. They laid a firm foundation for the growth
of Christianity in modern India. The drawbacks were many though. The most glaring of these
drawbacks was the quasi identification of Christianizing with westernizing: the converts were
asked to adopt not only Portuguese proper names but even Portuguese surnames; even the
western way of dressing was considered to be part of conversion. The segregation of converts
from their fellow Indians, though done with certain good intensions, and the over-protection
offered to them was tantamount to uprooting them from their natural and congenial socio-
cultural milieu. All these paved the way for a Christian Church in India in “western garb” which
came in the way of many well-placed Hindus becoming Christians.

There are however, many positive aspects which the Portuguese fostered in India. One is the
encouragement given to inter-racial marriages and the disregard shown for caste distinction. The
prohibitory measures adopted by the Portuguese against certain wrong customs, like widow
burning, abandoning of children born on inauspicious days, practices of self-immolation, abuses
connected with the devadasi institution etc., deserve to be commended. The most striking of all
are the charitable and humanitarian activities of the Portuguese factors which witnessed
effectively to the core message of Christianity- the message of universal love and fellowship.21

Conclusion

Thus, we have seen that the Portuguese colonialism had a closer link with the Portuguese
mission work in India. Churches were built; missionaries were paid from the royal treasury. Thus
the crown and the cross remained inseparable in the history of Portuguese colonialism. Further,
although there were many drawbacks in their period of colonialism, we cannot overlook their
positive contributions to the country as well. They also laid a firm foundation for the growth of
Christian in modern India.

Bibliography

Firth, C. B. An Introduction to Indian Church History. Trivandrum: The Indian Theological

21
A. M. Mundadan, History of Christianity in India: From the Beginning up to the Middle of the Sixteenth Century
(up to 1542) Vol. 1 (Bangalore: Church History Association of India, 1989), 521.

5
Hrangkhuma, F. History of Christianity in India: An Introduction. Bangalore: Theological Book
Trust, 2018.

Mundadan, A. M. History of Christianity in India: From the Beginning up to the Middle of the
Sixteenth Century (up to 1542) Vol. 1. Bangalore: Church History Association of India, 1989.

Vethanayagamony, Rev. Peter. Introduction to History of Christianity. Chennai: Hindustan Bible

Mendonca, Delio de. Conversions and Citizenry: Goa under Portugal (2002), 382-385.
https://en.m.wikipedia.org/wiki/Goa_inquisition