Christianity in Nepal

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Christians in Nepal

Total population
~375,000 - 1,000,000

Christianity is, according to the 2011 census, the fifth most practiced religion in Nepal, with 375,699 adherents, or 1.4% of the population.^[1] However, it is widely claimed that non-Hindus are systematically under-reported in Nepal's censuses,^[2] and informed observers have estimated that there are at least 1 million Nepali Christians.^[3] According to some Christian groups, there may be as many as 3 million Christians in Nepal, constituting up to 10% of the country's population.^[4] A report by Gordon Conwell Theological Seminary identified the Nepali church the fastest growing in the world.^[5] The vast majority of Nepali Christians are evangelical Protestants (if evangelical is defined broadly to include charismatics and Pentecostals);^[6] there is also a small Catholic population of roughly 10,000.^[7]

The first Christian mission to Nepal was established in 1715 by Catholic Capuchin friars,^[8] who worked in the Kathmandu Valley.^[9] The Capuchins were expelled following Nepal's unification in 1768-9,^[10] and Christian groups were officially banned from the country for the next two centuries.^[11] After the revolution of 1951, foreign missionaries were permitted to enter Nepal to perform social service work, but proselytization and conversion were still legally prohibited.^[12] It was only after the introduction of multi-party democracy in 1990, and the relaxation of restrictions on conversion,^[13] that the Nepali church began to grow rapidly.^[14]

The expansion of Christianity is a controversial subject in Nepal,^[15] and Nepali Christians have been subject to sporadic violence^[16] and widespread social exclusion.^[17] It is frequently claimed in Nepali media and political discourse that missionaries offer the poor material incentives to convert,^[18] but research has indicated that most Nepali Christians convert for reasons other than contact with missionaries.^[19]

Nepal's constitution-writing process of 2006–15, and the 2007 designation of the country as a secular state,^[20] intensified controversies surrounding Christianity.^[21] The constitution of 2015 re-affirmed secularism but also prohibited proselytism and 'disturbing the religion of other people'.^[22] In 2017, Nepal's parliament passed a bill which prohibited 'hurting the religious sentiment of any caste, ethnic community or class by writing, through voice/talk or by a shape or symbol or in any other such manner'.^[23]

History[]

The Capuchin Mission[]

Frontispiece of "Satya Sakshi Parmesvarya Mahima" (1740), composed for King Ranajit Malla by Capuchin missionaries.

Catholic Capuchin missionaries were given permission to reside in the Kathmandu Valley in 1715.^[11] They worked in each of the valley's three city-states,^[24] and eventually made their main base in Bhaktapur, where they settled in 1740.^[25] The Capuchins were surprised by the warm welcome afforded to them by the king of Bhaktapur, Ranajit Malla, who, one wrote, 'embraced us all affectionately and treated us with great familiarity and confidence; he made us sit at his side and kept us for more than an hour'.^[25] The missionaries focused their activities on the royal court, and composed a treatise on monotheism for the king. Although he did not convert, the king did offer some of his subjects to be Christians in his stead.^[26] The Capuchins refused this offer, and, although they succeeded in making a small number of voluntary local converts,^[27] their mission was put to an end in 1769 after Prithvi Narayan Shah, the ruler of Gorkha, conquered the Kathmandu Valley and expelled all Christians from his new kingdom.^[28] The Newar Christians took refuge in India, settling first in the city of Bettiah and then later moving eleven kilometres north to Chuhari, where they reside to this day.^[29]

1951–1990[]

Dr James Dick and Jill Cook treating patients at the UMN dispensary at Okhaldhunga, in east Nepal, in the early 1960s.

• Perry, Cindy L. (1990) ‘Church and Mission in Nepal, the Development of a Unique Relationship.’ Evangelical Missions Quarterly, 26(4), 16–23. January issue.
• Kehrberg, Norma (2000) The Cross in the Land of the Khukuri. Kathmandu: Ekta Books. pp. 98–103.
• Khatry, Ramesh (1997), "Appendix II: Church and Mission Relationship in Nepal – Forty Years Ahead", International Review of Mission, 86 (342): 303, doi:10.1111/j.1758-6631.1997.tb00037.x
• Kirchheiner, Ole. 2016. 'Culture and Christianity negotiated in Hindu society: a case study of a church in Central and Western Nepal'. PhD thesis, Middlesex University. pp. 96–99.</ref> David Mukhia and his wife Premi, who were ethnically Nepali Christians from India, established Ram Ghat church in Pokhara in 1952, which is generally known as Nepal's first church.^[30] Tir Bahadur Dewan and his wife Ratan, also Nepalis who had lived in India, established a fellowship in Bhaktapur in 1954.^[31] In 1957 a group of Nepali Christians from Kalimpong, led by Robert Karthak and including Gyaani Shah and Elizabeth Franklin, established a fellowship in Kathmandu, later known as Nepal Isai Mandali.^[32] This would eventually become one of the largest churches in Nepal.^[33] From the 1960s, Christians encountered increasing legal problems, with prosecutions being brought for proselytism and conversion (see Political and Legal Situation).

Despite legal obstacles, the Nepali Protestant church grew slowly but steadily in the period up to 1990. Norma Kehrberg, drawing on the work of the Nepal Church History Project, estimates this growth as follows:^[34]

Members of Gyaneshwor Church (Nepal Isai Mandali) in the 1960s, celebrating a baptism.

This growth resulted primarily from person-to-person evangelism by Nepali believers,^[35] and was often connected with prayer-based healing or exorcism.^[36] During this period most churches opted, as Kehrberg has described, to 'worship in an eastern style, removing one's shoes and sitting on the floor with men and women seated on opposite sides; not using pews [...]. The music was Christian words set to Nepali folk tunes'.^[37] In 1960 of the Nepal Christian Fellowship (NCF) was formed;^[38] this group united most Nepali Protestants until 1978, when another national group – the Agape Fellowship – was established.^[39] The latter group had a more charismatic orientation than the former.^[40]

Catholics also responded to the opening of Nepal in 1951, but the numerical growth of Nepali Catholicism has been slower than that of Protestantism (see also Catholic Church in Nepal). The Jesuit Fr. Marshall Moran established St Xavier's School on the edge of the Kathmandu Valley in 1951.^[41] St Xavier's catered primarily to the middle and upper echelons of Nepali society. Fr. Moran, who was the founder of the school and the guiding spirit of the mission, became a figure in Nepali high society during the 1950s, with one Nepali intellectual recalling, 'Fr Moran was at every party in those days. If a visitor didn't see Fr Moran in Kathmandu, his trip wasn't really complete'.^[42] Jesuit missionaries also made notable contributions to scholarship on Nepali history and religions.^[43] Due to the long process of preparation that precedes Baptism, and a soteriology that does not compel them to attempt as many conversions as possible, the Nepali Catholic church has grown slowly, having 10,000 members by 2011.^[44]

Role of Indian Missionaries[]

In 1955, the All India Council of National Missionary Society of India decided to send missionaries to the neighbouring countries. With this decision, a meeting held on 28–30 September 1956 decided to send Ms. K. Circar, the then honorary secretary, Dr. A. Rallaram to visit Nepal and locate a starting station for the mission. This team choose Butwal as the starting station. Ms. K. Circar along with Mr. Sam John and his wife became the first Indian missionaries to serve in Nepal starting from October 1957. They did not have a fixed salary but rather worked together as a fellowship. Due to severe illness, Mr.John Sam's family was not able to continue their work as missionaries in Butwal. This led the organization to appoint Mr. M.M. Mathai and his wife from Kerala as the replacement. Later Mr. K.S. Eapen and Mr. V.T. Abraham joined the Butwal Mission.^[45] Other missionaries such as Mr. M.M. Mathai from Kerala, Ms. K. Circar, Mr. K.S. Eapen, Mr. V.T. Abraham and Mr. C. K. Athially also served as early missionaries to spread Christianity in Nepal.^[46]

Contemporary Protestantism[]

After the introduction of multi-party democracy to Nepal in 1990, a new constitution was promulgated which retained the ban on proselytism but removed the ban on conversion.^[47] This, along with a general relaxation of government restrictions on religious activity,^[48] rapid changes in social attitudes towards caste and gender,^[49] and dislocations associated with capitalist globalization^[50] and civil war,^[51] created conditions conducive to a rapid growth of Nepali Protestantism after 1990. Kehrberg estimates the growth of the Nepali church during the 1990s as follows:^[52]

The 2000s saw an acceleration of the growth of the 1990s; there were likely more than 1 million baptized Christians present in Nepal by the early 2010s (see Demographics). A 2013 report by Gordon Conwell Theological Seminary found that Nepal's church was the fastest growing in the world, with an annual growth rate of 10.9% since 1970.^[53]

Prayer at a Christian healing festival held in 2012 in Bhaktapur.

The contemporary Nepali church is largely charismatic or Pentecostal in orientation, in that most Nepali churches practice healing and exorcism, and have emotive styles of worship.^[54] Research, by both Christian and non-Christian scholars, has consistently shown that prayer-based healing is the main reason for conversion among a majority of converts,^[55] with some observers estimating that healing of a person or a family member accounts for as many as 75% of conversions.^[56] Frequently, conversion occurs among those who become ill, then find what they perceive to be inadequate support from family^[57] or traditional healers,^[58] leading them to turn to churches for social support and healing.^[57] Theologically, healing is understood in terms of the defeat of evil spirits, often associated with witchcraft, by the power of Christ;^[59] this pacification of spirits allows some converts to remove themselves from cycles of social aggression associated with witchcraft accusations.^[60]

A church service in Sanga, in the eastern Kathmandu Valley, in 2013.

• Gibson 2015, pp. 194–5.</ref> involving a strong rejection of domestic violence (and an associated prohibition on alcohol which is often linked with such violence),^[61] and an increasing involvement of women in marital decision-making.^[62] Churches also provide opportunities for female leadership within women's fellowships, and in some cases as pastors.^[63] A significant proportion of many church congregations is under the age of 30,^[64] with some young Christians, as well as more educated converts, claiming that they find Christianity more ‘modern’ or ‘rational’ than other religions.^[65] Youth fellowships provide social and psychological support, as well as opportunities for leadership, to young Christians.^[66]

An Easter 2012 foot washing service at a church in Jumla, west Nepal.

Until 1990 most Nepali churches were non-denominational and independent; since then numerous denominational groups have entered Nepal, leading to concern among Nepali Christian leaders about sectarianism and church-splitting.^[67] There have been claims that denominational groups have offered financial incentives to church leaders – often in the form of funds for church buildings, or educational scholarships – to encourage them to change denominations.^[68] Additionally, some denominational missionary groups (not associated with UMN or INF) have adopted methods of relief or development work arousing widespread social concern, particularly in the wake of the 2015 earthquake.^[69] Nonetheless, while some Christian leaders (particularly those in larger churches in urban settings) do gain financially from missionary groups, as may a small minority of other Christian converts, research has shown that the majority of Nepali Christians receive no material or financial gain either before or after conversion, and often in fact suffer significant losses as a result of post-conversion ostracism from their families and communities, including frequent disinheritance.^[70] Informed observers have judged that the contemporary Nepali church is too large and organizationally diverse (see Demographics) to be susceptible to systematic foreign resourcing or control.^[71]

Contemporary Catholicism[]

Assumption Cathedral, Kathmandu

Although numerically much smaller than Nepali Protestantism (see Demographics), Catholicism in Nepal exercises significant influence through its educational, interreligious, and social service work. St Xavier's School has educated several generations of the Nepali elite, including the children of high-ranking political, bureaucratic, and military officials.^[72] Gyanendra Shah, Nepal's king from 2001 to 2008, is said to have been positively disposed towards Christianity as a result of his friendship with his former teacher, Bishop Anthony Sharma S.J.^[73] Whereas Nepali Protestants tend to avoid all non-Christian ritual and ceremony,^[74] Nepali Catholicism takes a notably more open approach to non-Christian religions.^[75] Catholics take part in festivals such as Bhai Tika and Dashain,^[76] and are permitted to consume alcohol, an important part of social and ritual life for some ethnic groups.^[77] Nepali Catholics have played leading roles in interreligious dialogue in recent decades,^[78] and Kathmandu's Assumption Cathedral incorporates Newari and Tibetan styles of architecture and mural painting.^[79] Catholic aid organizations have a significant presence in Nepal, with Caritas reporting that in 2017 its programs reached as many as 185,294 Nepalis.^[80] Like UMN and INF, Caritas Nepal works strictly without reference to the religion or background of those who receive its help, and does not perform evangelistic work.^[81]

Political and Legal Situation[]

Throughout the period from 1768 to 1990, proselytism of or conversion to Christianity or Islam was legally prohibited in Nepal.^[82] A statement of this prohibition can be found in the legal code of 1935:^[83]

Bir Bahadur Rai, Pastor Prem Pradhan, and Dil Bahadur Thakuri in Tansen prison, in 1961.

From the early 1960s, the state began actively to prosecute Christians where the baptism of Nepali citizens had occurred;^[41] this active governmental persecution continued up to 1990.^[84] Following baptisms in Nepalgunj and Tansen between 1958 and 1960, pastors David Mukhia and Prem Pradhan, along with six baptised believers, were prosecuted by the authorities for proselytism and conversion. The pastors were sentenced to six years imprisonment; the male converts were sentenced to one year imprisonment and the female converts to six months.^[85] Prosecutions such as this continued for the whole of the Panchayat period:^[86] when an amnesty was proclaimed in 1990 there were 30 individuals in Nepal imprisoned for crimes of proselytism or conversion, and 200 others who were subject to legal action for the same offences.^[84]

In 2017, Nepal's parliament passed an ambiguously-worded law criminalizing 'hurting the religious sentiment of any caste, ethnic community or class by writing, through voice/talk or by a shape or symbol or in any other such manner', and stipulating that 'nobody should indulge in any act or conduct so as to undermine the religion, faith or belief that any caste, ethnic group or community has been observing since eternal times'.^[87] In other South Asian countries, similarly worded laws, which have sometimes been interpreted as prohibiting even speaking about one's faith, have been used to settle personal vendettas or harass Muslim or Christian minorities.^[88]

Between 1990 and the mid-2010s Nepal's law on proselytism remained largely unenforced, and Christians were able to operate without significant governmental interference.^[47] However, the rapid growth of Christianity and the rise of nationalist sentiment since the declaration of secularism in 2007 has led to increasing calls for tighter restrictions on Christian activity,^[89] The 2017 law criminalizing the 'hurting [of] religious sentiment' has led to additional prosecutions.^[90] Other signs of an increasing political backlash against Christianity include the removal of Christmas from Nepal's list of public holidays in April 2016,^[91] and the convictions, later overturned, of four Christians in Salyan for witchcraft in December 2016.^[92]

Assumption Cathedral, Kathmandu, after the 2009 bomb attack.

• Parajuli 2011.</ref> In May 2009, a bomb was detonated in the Catholic Cathedral in Kathmandu, killing three people and injuring a further thirteen (the disarray following the attack is shown in the image on the right). The group believed to be responsible is the Nepal Defence Army, a Terai-based Hindu nationalist group.^[93] In September 2015, three Protestant churches were bombed in the Jhapa District, with Hindu nationalists again identified as responsible.^[94] Christian leaders have expressed concern that the 'inflammatory language' of nationalist leaders and some in the media (including accusations that Christians lure people to convert with material inducements) may encourage anti-Christian prejudice and violence.^[95]

Demographics[]

It is impossible to determine with certainty the exact number of Christians in Nepal today, but most informed observers agree that the 2011 Census's figure of 375,699^[1] (1.4% of the population) is a significant underestimate. Scholars and religious minorities have argued that Nepal's censuses consistently under-report non-Hindus.^[96] Various informed organizations and observers have placed the number of Christians in Nepal between 700,000 and 3 million.^[97] Scholars who have assessed the various estimates have suggested that a figure of roughly 1 million may be the most plausible estimate.^[98]

Scheer Memorial Hospital, A Seventh-Day Adventist institution in Banepa.

The vast majority of Nepali churches are Protestant evangelical (if evangelical is defined broadly to include charismatics and Pentecostals).^[99] Before 1990, these churches were largely non-denominational and free of foreign ties.^[100] Since then, denominational groups (such as the Assemblies of God, the Baptist World Alliance, Calvary Chapel, and Believers Church) have grown rapidly, but independent and house churches still account for more than half of Nepali congregations.^[101] There are also roughly 10,000 Nepali Catholics,^[44] a significant number of whom are located in the eastern region of the country.^[102] Additionally, there are small numbers of adherents to non-mainstream Christian groups in Nepal, such as the Seventh-Day Adventists,^[103] Mormons,^[104] Jehovah's Witnesses,^[105] and World Mission Society Church of God.^[106]

See also[]

• Anthony Francis Sharma
• Assumption of the Blessed Virgin Mary Cathedral, Kathmandu
• Catholic Church in Nepal
• Edward Niesen
• Ganga Prasad Pradhan
• Gyani Shah
• João Cabral
• Marshall D. Moran
• St. Xavier's School, Jawalakhel
• Thomas Hale Jr.
• United Mission to Nepal

References[]

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• U.S. Commission on International Religious Freedom (2017) Annual Report 2017 – Nepal. Retrieved 15 September 2017. Archived 21 November 2018. Retrieved 27 January 2019.
• U.S. Commission on International Religious Freedom (2017). 2017 Annual Report – Pakistan. Archived 10 January 2019. Retrieved 27 January 2019.
• U.S. Commission on International Religious Freedom (2018). Limitations on Minorities' Religious Freedom in South Asia: USCIRF Special Report. Archived 8 May 2020. Retrieved 19 May 2020.
• U.S. Department of State (2010) Nepal 2010 International Religious Freedom Report. Archived 14 October 2018. Retrieved 27 January 2019.
• U.S. Department of State (2012) Nepal 2012 International Religious Freedom Report. Archived from the original on 17 November 2018. Retrieved 27 January 2018.
• U.S. Department of State (2016) Nepal 2016 International Religious Freedom Report. Archived on 20 November 2018. Retrieved 27 January 2019.
• U.S. Department of State (2018). Nepal 2018 Report on International Religious Freedom. Archived on 12 February 2020. Retrieved 19 May 2020.
• Zharkevich, I. 2016. ‘‘When Gods Return to their Homeland in the Himalayas’: Maoism, Religion, and Change in the Model Village of Thabang, mid-Western Nepal’. In Religion, Secularism, and Ethnicity in Contemporary Nepal, edited by David N. Gellner, Sondra L. Hausner, and Chiara Letizia. Oxford: OUP. (registration required)

Further reading[]

• Afful, Kenneth E. 1992. "The Role of NGOs in the Development Process A Case-study of NGO Projects in Nepal." PhD thesis, University of Lancaster.
• Gellner, David N. 2005. "The emergence of conversion in a Hindu-Buddhist polytropy: The Kathmandu Valley, Nepal, c. 1600–1995." Comparative studies in society and history 47 (4):755–780.
• Sever, Adrien, 1993. Nepal under the Ranas, New Delhi: Oxford and IBH Publishing Co. Pvt. Ltd.
• Stiller, Ludwig F., 1993. Nepal: Growth of a Nation, Kathmandu: Human Resources Development Research Center.
• Vaidya, Tulsi Ram, 1996. Jaya Prakash Malla: The Brave Malla King of Kantipur, New Delhi: Anmol Publications Pvt. Ltd.
• Vaidya, Tulsi Ram, 1992. Nepal: A Study of Socio-Economic and Political Changes, New Delhi: Anmol Publications.
• Whelpton, John. 2005. A History of Nepal. Cambridge: Cambridge University Press. ISBN 9780521804707.

External links[]

• A Conversation about Nepali Christianity (includes comprehensive bibliography with electronic resources)