History of the Catholic Church, vol 1 - J. MacCaffrey (epub ebook reader .TXT) 📗

The controversy was carried on with considerable earnestness on both sides on account of the importance of the issues at stake, and was embittered considerably by political and religious disputes in Europe that had no concern either with China or the Chinese Rites. The condemnation had a disastrous effect on the missions. Nearly all the missionaries were banished from the country, and the Christians were obliged to choose between apostasy and death.

In Japan[6] St. Francis Xavier had begun the work of conversion. He left behind him two of his brethren who were joined soon by other members of the Society of Jesus, with the result that about the year 1582 there were between one hundred and two hundred thousand Catholics in the country. An embassy consisting of three of the native princes visited Rome in 1585. In many districts the local chiefs granted full liberty to the missionaries, and in a short time the number of Christians rose to three hundred thousand. Some of the authorities, alarmed by the rapid growth of foreign power in the country, began to whisper among the people that the Christian missionaries were only spies working in the interest of Spain and Portugal. A violent persecution broke out against the Christians in 1587, and lasted for several years. Notwithstanding the savagery of the Pagans and the punishments decreed against the missionaries the Jesuits weathered the storm, and fresh labourers arrived to support them in the persons of the Dominicans, the Franciscans, and the Augustinians.

But national jealousy of the foreigners, more especially of the Spanish and Portuguese, fomented as it was by the Dutch and English, led to new troubles for the Christian communities. In 1614 a royal decree was issued against the Christians, and a determined attempt was made to destroy the work of the missionaries.

Punishments of the most awful kind were inflicted on those who would not abjure the Christian faith, and many, both priests and people, were put to death. From 1614 till 1640 the persecution was carried on in a systematic and determined manner, so that by that time all the missionaries were either dead or banished, and the whole of the young communities they had formed were scattered. For years Japan remained closed against the missionaries who made various attempts to escape the vigilance of the authorities.

Whatever may be the explanation, whether it was due to the severity of the climate or to the savage character of the inhabitants, the Christian missions in Africa were not productive of much fruit. St.

Vincent de Paul sent some of his community to work in the district around Tunis and in the island of Madagascar. Missionaries from Portugal made various attempts to found Christian communities along the whole western coast of Africa. In the Congo the results at first were decidedly promising. Here the work was begun by the Dominicans, who were assisted at a later period by the Capuchins, the Augustinians, and the Jesuits. Many of the inhabitants were won over to the faith, but as years passed, and as the supply of missionaries failed, much of what had been accomplished was undone, though the Capuchins still continued their efforts. In Angola the Jesuits led the way, in Upper and Lower Guinea the Jesuits and the Carmelites, in Morocco and in Egypt the Franciscans, while various religious bodies undertook the work of evangelising the Portuguese colonies in Eastern Africa.

By far the greatest triumph of the Church during this age of missionary effort was that which was achieved by the conversion of the native races in the territories occupied by Spain and Portugal in the western continent. The hope of extending the boundaries of the Church was one of the motives that induced Columbus and his supporters to undertake their voyage of discovery, as it was also one of the motives urging the rulers of Spain to increase the sphere of their jurisdiction. Hence from the very beginning great care was taken to provide for the conversion of all the natives. Priests were despatched from Spain with all the expeditions. Dominicans, Franciscans, Carmelites, Augustinians, Fathers of the Order of Our Lady of Mercy, and after the establishment of the Society of Jesus, Jesuits vied with each other in their eagerness to risk their lives in the work.

Generous provision was made by the rulers of Spain for the support of the clergy and the maintenance of religion. Churches were erected, episcopal and archiepiscopal Sees were founded and endowed, colleges and monasteries were established by the various religious orders, and in the course of less than a century the Church had gained in the new world almost as much as she had lost in the old.

The Spanish rulers were not inclined to destroy or to maltreat the native races, but they were unable to supervise the greedy officials, many of whom acted savagely towards the Indians, killing hundreds of them and forcing the others to work as slaves. The hatred of the Indian races for the Spaniards made the work of the missionaries more difficult, but from the beginning the Church espoused the cause of the Indians, sought to secure protection for them against the officials, and to restrain if not to extinguish entirely the practice of enslaving the natives. Bartholomew de Las Casas[7] (1474-1566) at first a secular priest, then a Dominican, and afterwards a bishop, took a prominent part in the struggle on behalf of the natives, and though his methods were not always of the most prudent character he helped to put down some of the most glaring abuses. Charles V. was most sympathetic towards the Indians, laid down very strict rules for his subordinates, and invited the bishops to become protectors of the Indians, while Paul III. insisted strongly on the freedom of the natives and their rights as men (1537).

Some of the West Indian Islands which Columbus discovered were thickly populated. The Franciscans and Dominicans set to work at once to convert the native people of Hayti, many of whom were destroyed by the Spaniards despite the efforts of the missionaries. Cuba was taken possession of by the Spaniards in 1511, and Mexico[8] or New Spain was conquered by Hernando Cortes in 1519. The people that inhabited this country were much more intelligent and cultured than the other native races. They had flourishing towns, beautiful temples and public buildings, and a fairly well organised form of government. Cortes invited the Franciscans to undertake the work of conversion. They were followed by the Dominicans, by the Order of Our Lady of Mercy and by the Jesuits. Bishop Zumarraga, the first bishop in Mexican territory, opened schools for the education of the Indians, as did also the Franciscans and the other religious orders. The Jesuits established the great college of San Ildefonso, and in 1553 the royal and pontifical University of Mexico was opened for the reception of students. By the Bull, Universalis Ecclesiae regimini, full rights of patronage over all the churches of New Spain were conferred on the rulers of Spain, and religious affairs were placed under the control of the Council of the Indies.

From the West Indies Christianity made its way into Central America which was acquired by Spain in 1513. The Dominicans, Capuchins, and Jesuits preached the faith in Guiana. Venezuela was evangelised at first by the Franciscans (1508) and by the Dominicans (1520). Later on Capuchins, Jesuits, and Augustinians took part in the work. By the year 1600 fully two-thirds of the natives were converted. Peru was conquered for Spain by Francis Pizarro in 1532. The inhabitants of this country were highly civilised, with a regular government, and with a form of religious worship much superior to any of the Pagan systems with which the Spaniard had come into contact. For a while the conversion of the country was delayed owing to the cruelties inflicted on the natives and the conflicts between the Spanish leaders, but in a short time the Franciscans and Dominicans undertook missions to the natives with great success. In 1546 Lima was created an archbishopric, and in a few years a university was opened. St. Rose of Lima (1586-1617) was the first saint of American birth to be canonised officially (1671). By the beginning of the seventeenth century the majority of the natives were converted.

Brazil[9] was discovered by the Portuguese, Alvares de Cabral (1500), who named it Vera Cruz because his ship came to anchor there on Good Friday. The Franciscans were early in the field to tend to the spiritual wants of the natives, who stood in need of some defenders to protect them from the greed of the Portuguese officials. At the request of King John III. St. Ignatius despatched some of his followers to Brazil (1549). A great college was opened by the Jesuits for the education of young men. The wars with the French, the invasion of Brazil by the Dutch, and the opposition of officials who were annoyed at the protection afforded the natives by the missionaries, rendered the work of conversion exceedingly difficult. But “reductions” or settlements of Indians were formed by the Jesuits, Capuchins, Carmelites, and others, and episcopal Sees were established throughout the country. The expulsion of the Jesuits in 1759 was a severe blow to the missions in Brazil.

Paraguay[10] was taken possession of by Spain in 1536. The Franciscan Fathers who accompanied the expedition addressed themselves at once to the conversion of the natives; but the difficulty of making themselves understood, the cruelty of the first conquerors towards the natives, and the bad example of the early colonists, made their work much more difficult than it might have been.

The Dominicans, the Augustinians and the Order of Mercy came to the assistance of the first missionaries, and three episcopal sees were established. One of the bishops, a Dominican, invited the Jesuits to come to Paraguay (1586). They established colleges in several of the leading centres, and sent out their members in all directions to preach to the Indians, over whom they acquired in a short time a very salutary influence. But the harshness of the Spanish officials, and the bad example they gave to the native converts, made it necessary for the Jesuits to form “Reductions” or special settlements, where the Indians might live apart from the Spaniards, and where they might be free from oppression and the corrupting influence of their Spanish masters. Philip III. of Spain approved this plan, and ordained that the Reductions should be subject directly to the Crown. In these settlements the Jesuits trained the natives in agriculture and in trades, but the peace of the communities was disturbed frequently by the slave-hunters against whom the Spanish officials refused to take action. As a last resource the Jesuits organised an Indian force, and provided them with arms for self-protection. Close on a million converted natives were attached to the thirty-one Reductions that formed a kingdom of independent principality subject only to Spain.

This happy condition of affairs was not destined to last forever. By a treaty made in 1750 Spain, in return for some territory ceded by Portugal, handed over to Portugal seven of the Reductions. The Jesuits pleaded for delay in carrying out the eviction of the Indians who were settled in this territory, and when their appeal was refused they advised the Indians to submit. Some of them followed this advice while others of them flew to arms only to be defeated (1756). The blame for the rebellion was attributed to the Jesuits by Pombal and the other enemies of the Society in Portugal. By a royal decree issued in 1767

the Jesuits were expelled from Paraguay, and in a few years the flourishing communities which they had established were completely dissolved.[11]

Christianity reached the territory now known as the United States from three distinct sources, namely,