Faith Theological Seminary
Seminar paper on :
Development of Christianity in Sri Lanka
Subject: History of Christianity in India
Submitted to : Rev. Bijumon Krishnan Sir
Submitted by : Jerrin Sam
Submission Date : 01/12/2022
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Development of Christianity in Sri Lanka: A Historical Analysis, Study notes of History
This seminar paper provides a comprehensive historical analysis of the development of christianity in sri lanka, exploring its origins, the influence of colonization, and its impact on the country's social, political, and economic landscape. The paper examines the role of various european powers, including the portuguese, dutch, and english, in introducing and promoting christianity in sri lanka, highlighting the complex interplay between religion, politics, and societal change. It also delves into the socio-economic contributions of christianity, particularly in the realm of education, and concludes with a critical evaluation of the legacy of christianity in sri lanka.
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Faith Theological Seminary
Seminar paper on :
Development of Christianity in Sri Lanka
Subject: History of Christianity in India
Submitted to : Rev. Bijumon Krishnan Sir
Submitted by : Jerrin Sam
Submission Date : 01/12/
Table of contents
- 1.Introduction
- 2.Geography of Sri-Lanka
- 2.1 Religious demography
- 3.Background
- 4.Colonization and denominations
- 5.Colonization and Evangelization
- 5.1 Portuguese
- 5.2 Dutch
- 5.3 English
- 6.Christianity and politics
- 7.Christianity as a Socio-economic catalyst
- 8.Evaluation and Conclusion
- Background It is popularly believed that Christianity in Sri Lanka was brought through St. Thomas when he came to India via sea route and preached the gospel not only to India but also in Sri lanka. Modern scholars believe that christianity was brought through the merchants from the Indian subcontinent who used to trade via sea routes and are believed to be the ones to bring the good news to the land of ceylon. The modern belief can be understood more profound as there has been traces, as it seems difficult to find proofs related with the traditional belief. ● The consecration of Theophilus “from Ceylon” as Bishop in 356, was at the court of constantine.^2 ● During the fifth century a christian community was developed and the maximum number of believers was from Anuradhapura which was centered for the court.^3 ● There were foreign christian higher officers in service of the Sinhalese kings according to a series of stone inscriptions and coins dating back to the period 473-508.^4 ● The famous Christian Topography of Cosmas Indicopleustes provides satisfactory evidence of christian settlements in Taprobane as well, ● “Even in the Island of Taprobane (usually taken to refer to Ceylon) in inner India, where also the Indian sea is, there is a church of Christians, clergy and believers. I do not know whether there are Christians even beyond Taprobane. The same is true in the place called Male, where the pepper grows, and in the place called Kaliana, and there is a bishop appointed from Penia. The same is true of the island called Dioscorides Socotra] in the same Indian sea. (Book III. 64)”^5 ● In Anuradhapura ‘persian cross of floriated design on a three base from which extends stylized foliage’ were also found and they are similar to the cross found in Kottayam dated back to 8th century.^6
- Colonization and denominations ● In 1505, the Portuguese introduced Roman Catholicism. ● In the mid-1600s, the Dutch ousted the Portuguese and brought the Dutch Reformed Church. (^6) John C. England, The Hidden History of Christianity in Asia: The Churches of the East before the Year 1500 (Delhi: ISPCK & CCA, 2002), 94. (^5) Samuel H. Moffett, A History of Christianity in Asia (HarperSanFrancisco, 1992), 268. (^4) Ibid (^3) Ibid, pg 94 (^2) John C. England, The Hidden History of Christianity in Asia: The Churches of the East before the Year 1500 (Delhi: ISPCK & CCA, 2002), 94.
● The Dutch ceded control of their territory to the British in 1802. The British introduced Anglican, Methodist, Baptist, and Salvation Army churches, which have ongoing ministries in evangelism and church planting, church schools, and social services. Since independence in 1948, three social forces were overlaid atop this European history: the Sinhala-Tamil civil war; a resurgent Buddhist nationalism; and an evangelical revival led by new independent churches.^7
- Colonization and Evangelization The major purpose of colonizing countries was for the propagation of the Gospel in third world countries but evangelization for them became a banner and they began to imperialize the countries for their trade benefits and political domain but still evangelization was taking place leading to different christianizing approaches in Sri Lanka.
6.1 Portuguese:
They were the first European colonizers and they had much zeal for preaching the Gospel. One of the main reasons for Evangelization was the ‘Patroado system’ as to Portuguese the Eastern side of the Atlantic ocean was given by the Pope for evangelization. Since the main goal of the Portuguese was to convert the islanders to Christianity, the missionaries were zealous and the methods of conversion were radical. As mentioned above, as a result Portugal became a nasty power and caused a lot of political turmoil.^8 (^8) Andrew Lythall, The Development of Christianity in Sri Lanka and Its Political Implications, AD 50 - AD 2005 (Norderstedt, Germany: GRIN Verlag, 2005), 18 (^7) Kamal Weerakoon, “Christianity in Sri Lanka,” Lausanne Movement, February 29, 2016, https://lausanne.org/content/lga/2014-03/christianity-in-sri-lanka-how-we-can-learn-from-and-support-the- church-there.
educational institutions. Freedom of religion was granted by Governor Thomas Maitland in
- The Kandyan chieftains who fled to Colombo extended an invitation to the British to take the throne in lieu of the oppressive King Sri Wickrema Rajasinghe. In 1848, American missionaries founded the nation's first medical school. A surge of nationalism against Colonialism occurred towards the mid 19th century. Anti-Christian feelings were high among the Buddhist-Sinhalese nationalists, as a result of political implication a new socio-ethnic group came into existence which are Burghers. The bulk of Burghers are English speakers and are Christians. They are descended from the Dutch and Portuguese who married into native castes. These were highly favored among the English speaking people due to their European-Sri Lankan descent due to which they played an important role in the politics.^13 Growing anti-Christian feeling had erased their "special status" relating to employment, and had prompted several to emigrate to the UK. After independence, anti-Christian sentiments were institutionalized in the take over of the Christian schools and removal of nuns from public hospitals. The government shows little interest in applying the laws of the country to Buddhist monks, for their political advantages.^14
- Christianity as a Socio-economic catalyst Christianity has influenced many areas of Sri Lanka's social, political and economic development. In particular, Christianity brought Western education and traditions to the islands, but also Western political practices such as democracy and an integrated bureaucracy. Christianity attaches great importance to education as a means of better understanding this world and the next. Especially in Sri Lanka, the development and spread of Christianity has had a great impact on the development of education. The first Portuguese missionaries established schools in the coastal areas soon after their arrival, and each wave of conquest brought new educational ideas, building on existing educational institutions and infrastructure. By the time the British left the island, the educational practices and infrastructure were very well developed. The political and social impact of a Christian-led upbringing cannot be overestimated. Christian schools instilled Christian (and Western) values. That is, they changed the knowledge and language base of the country.^15 Dutch missionaries taught Latin, Dutch, theology, government and politics, instilling Western political ideas in the island's youth and instilling them with Western knowledge and traditions. The Dutch had a successful educational policy because schools were open only to baptized Christians. By 1650 sixteen such schools had been (^15) Andrew Lythall, The Development of Christianity in Sri Lanka and Its Political Implications, AD 50 - AD 2005 (Norderstedt, Germany: GRIN Verlag, 2005), 20 (^14) author: COLOMBO TELEGRAPH, “A Brief History of Christianity in Sri Lanka,” Colombo Telegraph, September 23, 2013, https://www.colombotelegraph.com/index.php/a-brief-history-of-christianity-in-sri-lanka/, 3. (^13) Andrew Lythall, The Development of Christianity in Sri Lanka and Its Political Implications, AD 50 - AD 2005 (Norderstedt, Germany: GRIN Verlag, 2005), 18.
established. However, it should be noted that the Dutch did not offer a university education. Educational policy seemed to be more geared towards general understanding rather than professional training. This is logical because at the time the island was not very developed and the Dutch had little use for locals with their expertise Educated. This is an important factor, suggesting that more extensive education often leads to higher levels of political participation. but viewed education as a means of maintaining and promoting social order.^16
- Evaluation and Conclusion The trace of christianity in Sri Lanka can be found from the 4th century onwards via trade routes, but if one denies the speculative evidence of St. Thomas and early Christianity in Sri Lanka, it can be understood that European civilisation brought and developed christianity in Sri Lanka. The colonization of Sri Lanka by other European countries brought diverging denominations on the land of Lanka, which further also led to political, social and economic changes within the country of Sri lanka. These political and social changes shaped the further growth and development of the Island as well. The development of Christianity in Sri Lanka is much more evident during the European colonial period, but the aim of the colonizers which began with the christening later became an political, social agenda which developed a negative image among the civilians, rather than having good testimony among the civilians of Sri Lanka, the colonizers or in other words the Christenizers became enemies to the soil of Sri Lanka and it’s heritage. A notion taken by the Pope to win souls for Christ became a political arena of power and control in later years. At the end not the love of Christ for lost souls won but the greed and hunger for power and domain won throughout the evangelization endeavors within Sri Lanka as every notion took by the European countries whether Portugal, Dutch and English were not run by Love for lost souls but by the greed of Human for more domain over others, hence misguiding the work and mission of God. (^16) Andrew Lythall, The Development of Christianity in Sri Lanka and Its Political Implications, AD 50 - AD 2005 (Norderstedt, Germany: GRIN Verlag, 2005), 20.