LATIN (ROMAN) CATHOLIC MISSIONS
Story of the Catholic Missions (Latin Catholic Missions/ Roman Catholic Missions/ Papal Missions) in Kerala starts with arrival of Franciscan missionaries. Missionaries of Roman Catholic Church came first to Kerala in 13th B.C. Pope Innocent IV founded ‘The Pilgrims Society of Christ’ to evangelise the east and sent the first catholic missionary John of Monte Corvino, a Franciscan friar.Fr. John visited Quilon (Kollam) in 1292 and converted a lot of people at Quilon. At the time of Pope John XXII, Quilon was made an Episcopal see and the Dominican friar Jordan Catalani of Severac (France) was appointed as the first Latin Catholic bishop of Malabar in 1329. Friar Jordan arrived at Quilon as bishop in 1330. He established the St.George church at Quilon and he made it his cathedral church. In one of his reports he mentions that with his Franciscan and Dominican fellow workers he converted ten thousand schismatics and unbelievers. The ‘schismatics’ might have been the Nestorians or St Thomas Christians. This means that the latinisation of Malankara Syrians began even before Menezes and Udayamperoor synod. Bishop Jordan has been stoned to death at Thana by Muslims.
Arrival of the Portuguese and Portuguese missionaries in 15th century strengthened the Roman Catholic missionary enterprise in Kerala. Vasco da Gama landed at Kappad near Calicut 0n the 14th of May 1498. The Portuguese expeditions have three aims: 1, Commercial; 2, Military; 3, Religious. That is why it is said that the Portuguese came to Kerala with sword in one hand and Bible in the other. “The Popes had long recognized the value of Portuguese explorations and commercial expansion for the evangelization of distant lands. It was for this reason that the Vatican had granted to the sovereign of Portugal unusual powers and privileges over the Portuguese dioceses in foreign lands. This was the origin of the Padroado-the authority of Portuguese kings to make ecclesiastical appointments in their Asian dominions. The Padroado had a profound influence on Portuguese missions and often made violence the chief instrument of church extension.” (K.J.John,’Origin and growth of Christianity in Kerala’ in Christian Heritage of Kerala). Portuguese missionaries converted thousands on the south coast of Cochin (Kochi). Under the influence of Alfonso de Albuquerque ruler of Cochin permitted conversion. “The first instance of conversion of a Hindu occurred at Calicut in AD 1500. Four Franciscan friars took up more systematic evangelization and they erected a Franciscan friary at Cochin in 1523. The nucleus of the Christians in Cochin town comprised the Portuguese and the converts of those classes of people who were in direct contact with the Portuguese. A few converts from the high caste began occurring at the time Alfonso de Albuquerque. Albuquerque encouraged intermarriage between the Portuguese settlers and women of Indian origin.” (Dr. K.M.George, Christianity in India through the Centuries). Thus originated the half-breeds called ‘Eurasians’.
In the year 1535-1537, The Parava caste (Arayans?) on the fisher coast of Cochin became Christian in order to defend the Mohammedans. In 1544, they were followed by the Mukkuvas of Travancore.
The fleets from Portuguese regularly carried a number of priests as chaplains or missionaries. Among them the first of all were Franciscans and Dominicans. They were the pioneers in missionary work in Portuguese India. The Franciscans began there work at Cochin by building monastery during 1519-1522. The first Jesuit to arrive was Francis Xavier in 1542. The Augustinians came in 1572. Then they were followed by the Carmelites in 1657 under the leadership of Joseph Sebastiani.
The arrival of Francis Xavier gave a new vigour to the Roman Catholic missionary activity. Joseph Wicki S.J., the historian, scholar and editor, recorded the following details about S. Francis Xavier and his missionary enterprises in an article titled, ‘The Portuguese Padroado in India in the 16th century and St.Francis Xavier’:
3.01 ST. FRANCIS XAVIER AND IINDIA: When Francis Xavier came to Goa in the beginning of May 1542, he was 32 years old and 5 years a priest. He was born in Navarra. In Paris, where he spent eleven years in all, he joined Ignatius of Loyola. He then moved on to Italy sometime in 1536-37, with the intention of traveling to and working in the Holy Land. However, as no pilgrim-ship sailed then from Venice to the Near East, Ignatius and his companions placed themselves at the disposal of Pope Paul III.
The Principal of St.Barbara’s College in Paris had already by thn asked one of Ignatius’ companions, the Portuguese Simon Rodrigues, whether they would be ready to go as missionaries to the East India in order to work among the newly converted people of Malabar, i.e. of the Fishery Coast. Through Pedro Mascarenbas, his envoy in Rome, the Portuguese king John III obtained two fathers for that purpose. Ignatius chose the above mentioned Simon Rodrigues and the Spaniard Nicolas Bobadilla for that task. The latter, however, was so ill on his arrival in Rome from Naples; the Ignatius had to look for a substitute. He chose Francis Xavier.
Xavier and Rodrigues, fully empowered by the Pope as his envoys (Nuntii), in the broad sense of the term, were sent to all the Christians of the Portuguese East. This explains the many journeys the saint has to undertake later. In 1541-42 while Xavier was on his way to India from Lisbon round Cape of Good Hope, Rodrigues had remained in Portugal where he founded the mission College in Coimbra and thereby looked after the necessary supply of personnel.
In Goa Xavier met Master Diogo, the founder of St.Paul’s College. This Colege had just been established as a mission-seminary, but it required a rector. Xavier accepted the post reluctantly, for he still had in mind the newly founded society of Jesus as a body of men constantly on move. He however left Micer Paulo to support Diogo in Goa. He himself, together with some Indian clerics went as soon as possible to the Paravas of the fishery coast who had become Christians in 1535-37. For one year he laboured there untiringly, trying to convey to them in their own mother-tongue the most important truths of the faith and baptizing children etc. After a brief stay in Goa and Cochin (December 1543- January 1544) he returned to his field of work.
His numerous letters in 1544 to his colleague Mansilhas have been preserved, and they convey to us a vivid description of his activities. At the end of 1544 Xavier went to Travancore, where, with the permission of the local authorities, he baptized within a month over 10,000 Mukkuvar fisher folk, and thereby laid the foundation of Latin Christianity in Travancore. He then moved on to Quilon and from there to Cochin, Goa and then back to Cochin in order to mail his yearly letters (ships left for Portugal in January and February). Passing through Nagapatanam he went further on to S. Tome, Mylapore. There, at the grave of the Apostle, whom he very highly venerated and whose name he, already in 1542, introduced into the Confiteor of the Mass- he prayed earnestly for counsel.
Better enlightened and encouraged he decided to travel on to Malacca, in order from there to go to Macassar. In fact, however, since a priest was already working in Macassar, he went on to the Christians of Moluccaa. Since mid- January 1548, the Saint was once more in India, he worked in Cochin, Bassein, Goa and for a short while, also on the Fishery coast. During 1545, 1546 and 1548 new fellow-Jesuits came from Europe. By then candidates were being accepted into the order in India. Thus new establishments were made possible.
During the year 1548-49 new Jesuit houses mushroomed in Cochin, Bassin, Quilon and S.Tome (Mylapore). These houses were all very modest and could be maintained without stable financial backing. Nevertheless a number of zealous and selfless fellow-Jesuits stood by Xavier, e.g. Lancilotto, the first superior of Quilon, where a modest seminary sprang up. It was meant for the training of local youth as catechists for Travancore and the Fishery Coast. Other examples of outstanding missionaries on the Fishery Coast were Antonio Criminale and Henrique Henriques.
A matter of great concern for Xavier was the strengthening of all that was newly undertaken, specially the supply of missionaries and the training of local catechists. As he could not be present personally in all laces, he wrote in the light of hi rich life experience and with great skill instructions for the missionaries and their helpers, as well as different catechisms and an explanation of the Faith (credo). Some of these writings were translated already then into Tamil. During 1548-49 Xavier became quite interested in the Thomas Christians and their bishop.
After a long absence in Japan (1549-51), Xavier returned to Cochin at the end of January 1552, and then went back to Goa in February, stayed there for a very short while, and finally left India for good by the middle of April of the same year. In the meantime, from the status of a “mission” India had become the overseas Province of the Jesuit order and Xavier was appointed its first Provincial. During those weeks he controlled the affairs of the order in India, appointed the industrious Gaspar Berze Vice-Provincial in his absence and dismissed from the Order the imprudent Antonio Gomes who had brought to ruin St. Paul’s College which was meant for the local boys. Finally he bid farewell to his fellow-Jesuits in Goa, in order, in vain however, to launch out for China.
Xavier is justifiably called the pioneer of the more recent missions in Asia, of which India had a share. His sanctity, which was already well known and acknowledged by his contemporaries, is uncontested. He was certainly very exacting and dismissed without much ceremony those who did not measure up to the ideal. His standard could not be maintained however as asserted by the Jesuit historian Sebastian Gonsalves in 1614. By founding various schools at important places Xavier contributed also to the spread of education in India. The fact that he took a special interest in the poor people (fisher folk, the sick etc) redounded to his popularity. His concern for the growth of a native clergy and an increase of catechists indicated his wide vision. The fact that he communicated the Christian teaching in the native languages of the east (Tamil, Malayalam, Japanese) and prepared many copies of his writings shows that he made an earnest effort to have Christianity understood from within.
Yet it must be admitted that he new very little about the genius and wealth of the Indian culture. Actually his contacts with India were only through the coastal regions of the South-West and South- East and with its less educated people. Besides he lacked the peace and leisure that would be enjoyed by many future missionaries; after the first three years (May 1542-May1545) he was in India only from January 1548 until April 1549 and then from January until April 1553. These circumstances probably contributed to the fact that he regarded the character of the Indians under less favourable light than that of the Japanese. However, while in Japan Christianity nearly died out on account of persecution, it was developed uninterruptedly in India in spite of all difficulties and proved right Fr. Henrique Henriques who was more optimistic than his superior. The great shrines in Goa and Kottar, the many churches, colleges and institutions spread all over India that are named after Xavier prove the country remained faithful and grateful to the Saint.
The Dutch were adamant Calvinistic Protestants and were against to the spreading of catholic interests. So when the Dutch conquered the Portuguese Carmelites and Jesuits were banned from working on the coast of Kerala. But, in 1696, Fr. Peter Paul, an eminent Carmelite missionary and Provincial of the Carmelites in Malabar was appointed as the titular Archbishop of Ancyra and Vicar apostolic of Bombay. He was a nephew of Pope Innocent XII. By his personal influence on Leopold I of Austria, Bishop Peter Paul obtained a decree from the senate at Amsterdam which permitted one bishop and twelve priests of the Carmelite order in the Dutch territory except in the town of Cochin. At the same time the ban on Jesuits continued. But the decline of the Dutch power in Cochin from 1795 onwards weakened the Carmelites also.
During the domination of Portuguese in Kerala, various catholic missionary groups worked here under the patronage of them. As noted already the main missionary groups were Franciscans, Jesuits and Augustinians. As a result of their work a lot of churches, few seminaries and Friar- Residencies or hermitages were established. Thus before 1560 the Franciscans established a church on Vypeen island (Cochin) and another one in 1606. The Jesuit College became their Provincialate in 1602. The house of study established and maintained by Franciscans became their Vice-Provincialate in 1633. In brief, the missionary works of various missionary groups helped to well-organize the Roman (Latin) Catholic Church here with its all organizational structure and hierarchy. Later other missionaries such as Capuchin and the Discalced Carmelites (OCD) were utilized by the Rome to continue the works of Portuguese in the midst of Dutch enmity.
Catholic missionaries were not enthusiastic in providing public instruction or liberal education to their followers. “The Catholics of Kerala came rather late to liberal education, which in those days were closely bound with the English system. Previously, among the more prosperous families, the Syrian boys and to a lesser extend the girls of Malabar followed the local indigenous training, which between the age of 4 until about 25 imparted literary instruction. Many boys were also given a strong physical, some even military training.
Only in 1885 was the first Anglo-Malayalam school opened in Mannanam by the Carmelite Tertiaries. Since 1887 and still more after 1896 a fairly quick and remarkable progress was made towards building up a whole system of education, from the primary school attached to each parish church up to the University College. This progress has been particularly impressive since India won its independence. Today the laity is vocal in asking for greater share in control of the schools and colleges.
Owing to the late appearance of modern educational institutions of their own, the catholic Thomas Christians remained, more than their fellows of non-catholic churches, attached to their traditional professions, i.e. farming and trading. Their skill in putting the land under the plough is outstanding. One of the socio-economic results of their attachment to agricultural work has been the migration of thousands of small peasants belonging originally to the region of Palai-Changanacherry to the N.Kerala. To such a hunger for land was due the creation of the new diocese of Tellicherry.”(‘The Catholic Thomas Christians 1653-1970’, E.R.Hambye, s.j., Delhi)
Since 1890 the CMI (Carmelite of Mary Immaculate) began missions among the depressed classes of Kerala. The CMI of Syro-Malabar rite was founded in 1831. E.R.Hambye writes in the above mentioned article on CMI as follows: “CMI ranks first and foremost because they are the first to have been founded in the 19th century and they have the largest number of any India-based congregation with more than a 1,000 members. (Note: This is the statistics in the year 1972.) They were founded by F.F.Thomas Palakal and Thomas Porukara at Mannanam in 1831 under Mgr. Mauritius of St. Theresa, the Carmelite vicar Apostolic of the time; in 1855 their superior, Cyriac Elias Chavara with the first ten priests took their vows, under the name of ‘servants of the immaculate Mother of Mt. Carmel’. In 1861 they became regular tertiaries of the first order of Carmelite. In 1906 they received from Rome final approval under their own prior general. They are now divided into three provinces, one vice province and one autonomous (mission) region, have their main study house at Bangalore and continue their apostolic traditions by carrying or preaching and spiritual work, by having missions, both inside and outside Kerala, by editing and printing news papers and reviews, and by directing schools and colleges. Of late there has been a notable change of outlook among them, with a quest for a greater measure of cultural integration, intellectual achievement and adaptation to modern developments.”
The many more sisters of catholic Thomas Christians are gathered into thirteen congregations. The Carmelite tertiaries, founded in 1866 and the Clarists sisters, founded in 1888 are the largest among these. It is notable that it was only in 19th c. that sisters began the missionary activities. The Syro-Malabar Carmelite congregation (1866) was first of its kind in Kerala.