K. M. Panikkar: Difference between revisions

* “In the first place, the missionary brought with him an attitude of moral superiority and a belief in his own exclusive righteousness …… Secondly, from the time of the Portuguese to the end of the Second World War, the association of Christian Missionary work with aggressive imperialism introduced political complications into Christian work…… Inevitably, national sentiment looked upon Missionary activity as inimical to the country’s interests and native Christians as secondary barbarians.”

**quoted in Madhya Pradesh (India), Goel, S. R., Niyogi, M. B. (1998). Vindicated by time: The Niyogi Committee report on Christian missionary activities. ISBN 9789385485121

 

===''Malabar and the Portuguese'' (1929)===

 

*The Christians of the Syrian Church had been treated generously by Hindu Rulers who had allowed them to live without molestation or interference. Even Gouvea, the biographer of de Meneses, states, “that their privileges were most religiously guarded by native Rajahs.” They lived in religious matters under their own Metrans. And yet, though the Hindu Rulers had treated them like this, at the very first opportunity, they hastened to disclaim their allegiance and to accept the sovereignty of the King of Portugal. Little did they imagine that by this change they were inviting on themselves a reign of religious terror and oppression which was to culminate in the Synod of Diamper. The centuries of schism and split, which have weakened the ancient and prosperous Church of Malabar may be traced to the foolish and short-sighted action by which its representatives accepted the authority of Portugal. “Kerala Pazhama” gives detailed information about their visit to Gama, which account is also corroborated by Faria. They surrendered their privileges and authority to Portugal and undertook to conduct their affairs only in the name of the Portuguese King. The ancient records and insignia which their Chief possessed were also handed over to Gama. More than even this, they suggested to him that with their help he should conquer the Hindu Kingdoms and invited him to build a fortress for this purpose in Cranganore. This was the recompense which the Hindu Rajahs received for treating with liberality and kindness the Christians in their midst.

 

* But in the time of Joao III, evangelisation was taken up as a main object of policy. A Bishopric at Goa was created in 1538 and Frei Joao d’Albuquerque, a cousin of the great Governor, was sent out as Bishop. Cochin was soon raised to a Bishopric, and the Malabar coast was placed under it. The King was particularly anxious about the spread of Christianity and wrote to the Viceroy Joao de Castro demanding that all the power of the Portuguese should be directed to this purpose. “The great concernment which lies upon Christian princes to look to matters of faith and to employ their forces for its preservation makes me advise you how sensible I am that not only in many parts of India under our subjection but in our city of Goa, idols are worshipped, places in which our Faith may be more reasonably expected to flourish ; and being well informed with how much liberty they celebrated heathenish festivals. We command you to discover by diligent officers all the idols and to demolish and break them up in pieces where they are found, proclaiming severe punishments against any one who shall dare to work, cast, make in sculpture, engrave, paint or bring to light any figure of an idol in metal, brass, wood, plaster or any other matter, or bring them from other places; and against who publicly or privately celebrate any of their sports, keep by them any heathenish frankincense or assist and hide the Brahmins, the sworn enemies of the Christian profession ... It is our pleasure that you punish them with that severity of the law without admitting any appeal or dispensation in the least.”