VIETNAM UNIVERSITY NATIONAL

UNIVERSITY OF SOCIAL SCIENCES AND HUMANITIES

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Topic: The introduction of Christianity into Southeast Asia

Student: Nguyen Thuy Trang

Student ID: 20030581
Field of study: K65 Southeast Asian Studies
Subject: English for History

Hà Nội, December 2023

Student: Nguyen Thuy Trang Teacher signature
Student ID: 20030581
Field of study: K65 Southeast Asian
Studies
Subject: English for History

Mark:

TOPIC

THE INTRODUCTION OF CHRISTIANLY INTO SOUTHEAST ASIA

Abstrast
Known as an extremely rich and diverse region of culture and religion, Southeast Asia
gathers most of the world's major religions, including Christianity. What makes this
religion special compared to other religions is that it was spread quite late and from
Western countries following the trade routes and domination of colonial countries. Not
very strong and popular, mainly concentrated in the Philippines and East Timor,
Christianity is still quite new and its introduction process is also something that needs to
be discovered and clarified.
Key words: Christianity, Proselytizing, Missionaries, Protestantism
INTRODUCTION
In Southeast Asia is part of a rich tapestry of global religious traditions that include
Buddhism, Hinduism, and Islam. Unlike other religions that spread based on
geographical proximity, Christianity was introduced to Southeast Asia through trade with
Westerners. From the beginning of its appearance around the 7th century until the 16th
century, this religion really spread widely. In each country and each region, Christianity
will also have certain influences and different.

MATERIALS AND METHODS

During the process of studying the English subject majoring in history, I learned some
new and interesting knowledge about the history of Southeast Asian countries, especially
the introduction of religions and cultures. grow big here. Therefore, in order to learn
more about related content, I went online to search for more information in both English
and Vietnamese about the introduction of Christianity to Southeast Asia.
The main method used in the article is methodology, synthesizing potential
knowledge gained through books, newspapers, and the internet, then analyzing and
comparing the data and content found to synthesize an article. final report.
RESULTS
1. Early days of introduction

Southeast Asia became a stopping point for Portuguese and Spanish trading groups.
When stopping in these countries, the monks accompanying the group also spread
Christianity to the native people, but it was not too popular. Suggestions have been made
those two early Christian sects, the Nestorians and Syriacs, might have established
communities in Java and Sumatra (Indonesia) as early as the seventh century. The earliest
presence of Christianity in Southeast Asia appears to be the Nestorian church. There is
evidence in the 7th century that a Nestorian district stretched from the northwest coast of
the Malay peninsula, and extended to Java and southern Sumatra in the 14th century.
Christianity first came to mainland Southeast Asia through the French in Vietnam in the
1300s. Although the presence of the Nestorian church did not leave a profound impact, it
also showed that Christianity is not necessarily a "new" or "Western origin" religion in
Southeast Asia.
2. From the 16th to the 18th centuries
Proselytizing from the Roman Catholic missionaries began in earnest in the 1500s.
Christianity was first introduced successfully to Southeast Asia by Iberian (Portuguese
and Spanish) missionaries and colonists. After having secured their position in Malacca
(Malaysia) in 1511, the Portuguese began spreading Catholicism in the region. They and
the Spanish contributed significantly to establishing Catholicism in Maluku (the
Moluccas) and eastern parts of Nusa Tenggara (Timor and Flores) in Indonesia, the
Philippines, and Tonkin and Annam in Vietnam.
Thanks to their experience learning from South America, Spanish missionaries were
more tolerant of some religious practices, but condemned the leaders of native religions
as worshiping false gods. Many aspects of Catholicism – such as holy water and
veneration of saints, attracted Filipinos, and the conversion of local leaders inspired their
followers to also embrace Christianity.
The Catholic community in Vietnam was formed in Da Nang in 1615, by people fleeing
persecution in Japan. However, the success of the mission also soon caused negative
reactions on the part of the government, with persecutions from 1698, and became the
reason for French intervention in the 19th century. .
During the 17th century, Portuguese power continued to weaken, causing the Christian
communities they established to scatter.
In the Philippines, the Spanish continued to consolidate their political and religious
position; However, the fate of the missionaries depends on local officials, and it is
difficult to predict their intentions.
In Thailand, in the 60s of the 17th century, there were about two thousand believers, and
a major seminary was opened. Missionary efforts in Burma resulted in many
martyrdoms; Yet by 1790, there were several thousand Catholics in the capital Rangoon.
Malacca is still maintained as a diocese, although the bishop resides in Timor or Flores.
The last appointment was in 1747, after which the court remained vacant until 1888.
When the Dutch took the Portuguese fortress of Ambon in 1605, Protestantism also
spread via the VOC ( the Dutch United East India Company Verenigde Oost-Indische
Compagnie, or VOC)- occupied port towns on Java's northern coast beginning in the
eighteenth century.
3. From the 19th century to the present
The 20-30s of the twentieth century witnessed many new missionary groups, with
different theological ideas. Also during this period, the ecumenical movement was
budding in Europe, and led to collaborations or alliances between Protestant sects in
Thailand and Malaysia. An unexpected situation changed the face of missionary work:
World War II. The Japanese army occupied Southeast Asia from 1941 to 1945, under the
guise of "Asia for Asians". Many Christian communities became helpless because leaders
of European and American origin were expelled. On the other hand, on the Protestant
side, many conferences were held and local churches declared independence from the
mother church (such as the Methodist church in Malaysia). This is a time of purification,
helping local churches become autonomous as well as interconnected.
After the end of World War II, the national independence movement took place
strongly in Southeast Asia and had a significant impact on religions in general and
Christianity in particular. Wars, repression as well as assimilation took place.
In a multiracial and multilingual region, Christianity can make an important
contribution to unity, given that faith has the power to unite across national and ethnic
borders. However, in reality it is not like that. Christian communities sometimes belong
to different denominations, or different races, not to mention from different origins
(locals and immigrants) and there are many problems related to their relationship. The
connection between a religion and national identity makes not only conversion to
Christianity difficult, but also cultural integration not simple.

DISCUSSION
Compared to other religions such as Hinduism and Islam, Christianity came later.
That's why, before the 16th century, although there were traces showing the appearance
of Christianity in the area, it had not really developed because the people here had their
own beliefs. self. Since the 16th century, missionary work has been more focused, and
above all, the nature of the people is sociable and receptive, such as the reception of
Islam and Hinduism, when people were taught by Portuguese monks and Spain spread
the truths of religion and found this to be a good thing, so many people accepted it.
However, the newly introduced cannot avoid contradicting the old. Especially during
the period of national liberation struggle, many people took advantage of the faith of the
parishioners to protest against the imperial imposition. The strong repression that
followed also led to bloody clashes such as Vietnam. But besides that, the Filipino people
are very accepting of Christianity. In addition to this religion guiding people to goodness,
the colonialists also applied very progressive policies without imposing them, and also
built buildings such as schools. , the hospital serves and enhances people's lives. Thanks
to Christianity brought by Portugal, it helped East Timor liberate the nation.
It can be seen that in Southeast Asia, Christianity also has many branches outside of
Orthodox Christianity in the Philippines, Catholicism in Vietnam, and Protestantism in
some areas such as Indonesia and Thailand. It cannot be denied that this religion, when
introduced into Southeast Asia, brought its own identities such as Christmas Day, Easter
Day, and festivals that open up opportunities for tourism. However, like other religions
introduced here, Christianity has also accepted and changed to adapt to the locality of
Southeast Asia, some worship rituals are still accepted such as ancestor worship. Besides
worshiping God, the image of the Virgin Mary is very popular, and the architecture also
has some indigenous features.
CONCLUSION
The main conclusions should be summarized here, and can also include recommendations
or suggest application of the results beyond the study.
Christianity was introduced into the region quite naturally along the trade route,
spread by Western colonists. They go deeply into people's lives. Due to the great
influence of old religions, Hinduism and Islam, in the area, monks spread to deeper and
sparser areas. Due to the characteristics of the path of introduction, in the Southeast Asian
island countries, Christianity has a greater influence than the mainland. Christianity
introduced to Southeast Asia has brought good things that guide people to goodness, so it
has also been accepted and has great influence to this day.
REFERENCES tài liệu tham khảo
1, Augustine. (2023c, October 24). Religions in Southeast Asia - Diocese of Dalat.
Diocese of Dalat. https://giaophandalat.com/cac-ton-giao-tai-dong-nam-a.html

2, Cds. (2019b, October

11). CDS2. https://catechesis.net/kito-giao-tai-dong-nam-a/#_ftn2

3, Thoai, H. L. (n.d.-b). THE FORMATION AND DEVELOPMENT OF

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