THE CATHOLIC CHURCH IN NORTH-EAST INDIA
The Catholic Church is in its Centenary of the Missionary Document, the Apostolic Letter of Pope Benedict XV, Maximum Illud (30 November 1919) on the “Propagation of the Faith throughout the World.” This Document sought to give a new impetus to the missionary task of the Church as entrusted to it by the Lord: “Go into the whole world and proclaim the Gospel to all creation” (Mk 16:15). Missio, the German branch of the Pontifical Mission Societies, took the theme for the Extraordinary Mission Month in October 2019, “Baptised and Sent: the Church of Christ in Mission to the World”, by focusing on the Catholic Church in Northeast India.
This presentation focuses on the origin and growth of the Catholic Church in NE India. It has five sections:
- An Overview of NE India
- A brief history of the Catholic Church in NE India
- Its contribution to the Region
- Certain important areas requiring attention; and finally
- Its present Organizational Structure.
1. An Overview of Northeast India
1.1 Northeast India and its People
To speak about Northeast India meaningfully, we need to look at the history and geography of the region. The region was not part of any overall Indian political establishment till the coming of the British East India Company. Eventually the British government took control of it in 1826 from Burma.
The end of World War II, independence and partition of the country in 1947, which cut off NE India from the rest of India, changed many things. The hill tribes in particular felt a sense of isolation and that they were forcibly being made part of a different culture and were being separated from their fellow tribals (the Nagas in Burma/Myanmar, the Garos in Bangladesh, etc.). Numerous tribes were now confined to a small geographical area. Growing ethno-cultural consciousness among the varied population gave rise to tensions. The problem of illegal immigration and lack of economic development, resulting in a feeling of neglect among the people of the Northeast strengthened their resolve to demand more autonomy. These factors do have serious repercussions on the life and mission of the Church.The rest of the country is aware neither of these problems nor of the beauty and diversity of the region.
To speak about Northeast India meaningfully, we need to look at the history and geography of the region. The region was not part of any overall Indian political establishment till the coming of the British East India Company. Eventually the British government took control of it in 1826 from Burma.
The end of World War II, independence and partition of the country in 1947, which cut off NE India from the rest of India, changed many things. The hill tribes in particular felt a sense of isolation and that they were forcibly being made part of a different culture and were being separated from their fellow tribals (the Nagas in Burma/Myanmar, the Garos in Bangladesh, etc.). Numerous tribes were now confined to a small geographical area. Growing ethno-cultural consciousness among the varied population gave rise to tensions. The problem of illegal immigration and lack of economic development, resulting in a feeling of neglect among the people of the Northeast strengthened their resolve to demand more autonomy. These factors do have serious repercussions on the life and mission of the Church.The rest of the country is aware neither of these problems nor of the beauty and diversity of the region.
1.2 The Socio-Economic Situation
The literacy rate varies from 67 % (Arunachal Pradesh) to 92 % (Mizoram). For higher studies and professional courses, the people have to depend largely on the facilities available in the metros and other cities outside the region. Health facilities are also limited. Being a mountainous area (with landslides) with many streams and rivers with constant floods, transport and communication too are difficult (the largest river island in the world Majuli is in Assam and one of the wettest places in the world – Sohra-Mawsynram belt is in Meghalaya) . The people largely depend on agriculture for their livelihood. It is only recently that some states have taken to cash crops, horticulture and floriculture. Assam of course was already known as a tea growing area. Among the natural resources, oil and coal may be mentioned. Industries, particularly large industries, are limited to Assam and areas in other states bordering Assam.
In the last few years, the Central Government has tried to rectify the backwardness by establishing the Northeastern Council and the Department for Northeast Region which have undertaken several projects, particularly in the field of higher education, health care, trade and commerce, transport and communication, like the East-West High way.
1.3 The Religious Scenario
As for religion, due to the efforts of Hindu missionaries from Bengal, the people in the Brahmaputra, Barak and Imphal valleys and in the Tripura plains (and Jaintias of Meghalaya in a very limited way) were hinduized. Islam too came to Assam. The hill tribes, with limited contacts with the plains, showed no inclination to accept Hinduism or Islam. In the second half of the 19th century, they came into contact with Christian missionaries and a movement towards Christianity began in the Naga, Mizo, Khasi and Garo Hills, initiated by Welsh Presbyterians and American Baptists. By the time the Catholic Church was officially established in Northeast India in 1890, these Christian Churches were already strong in many parts of the region. For the people, Christianity became an agent of differentiation and identity formation, and without doubt, an instrument social of transformation, mainly as a result of the missionary efforts to promote education
Two Misconstrued Impressions: One thing that seems to disturb many Indians is the “so-called change in religious demography” of Northeast India. Some even speak of a region “lost to Christianity.” Seeing the churches and the large number of Christian institutions doting the landscape of the region, some think that the region is “wholly inhabited by Christians.” But the facts tell us a different story. As a whole, the Christian population constitutes a little over 15% of the population, that is, circa 7 million out of 47 million.
Another popular misunderstanding is that the separatist tendencies in the region are largely due to their Christian allegiance. It is true that some of the militants are Christians. But their cause can hardly be called religious or a division of India on the basis of religion. But there are many militant movements (especially in Assam and Manipur) which are not led by Christians. If anything, Christianity in Northeast India has contributed significantly to integrate the people into the national mainstream rather than separate them.
2. Catholic Church in Northeast India
2.1 Brief History
The existence of the Catholic community goes back to the 16th century (1577-85) with the settlement of a group of Portuguese soldiers in Udaipur, Tripura. Two Portuguese Jesuits Stephen Cacella and John Cabral visited Guwahati in 1626 on their way to Bhutan. There was a military outpost of the Mughal Emperor at Rangamati (now in Bangladesh) established in 1687 with a small Catholic population, consisting of soldiers. They were ministered to by Augustinian monks. Records refer also to Christian communities in Sylhet (Bangladesh), Bondashil (Assam), Mariamnagar (Tripura), etc.
The gradual annexation of Assam by the British brought in small numbers of Catholics. Their religious needs were met by the missionaries from the Vicariate of Bengal. In 1845 Assam came under the Vicariate of East Bengal. In 1850 Assam was brought under the Vicariate of Lhasa which was looked after by the members of Paris Foreign Mission Society, who left Assam in 1854, after the tragic killing of two of its missionaries, Nicholas Krick and Augustine Bourry at the hands of the Mishmis. It was once again put under the care of the Vicariate of East Bengal which was administered by the Holy Cross missionaries. The Apostolic Visitor to the Bengal mission, Msg. Etienne Charbonneaux, recommended to Rome for its reorganization. Assam was then entrusted to the Foreign Missionaries of Milan in 1870 under the Prefecture of Krishnagar. An outstanding missionary of the period was Fr. Jacopo Broy who arrived at Guwahati in 1872 and toiled in the Northeast for eighteen years.
In 1889 Rome created the Prefecture Apostolic of Assam, and it was entrusted to the newly founded Society of Catholic Education (Societas Divini Salvatoris). Their mission to Assam was headed by Fr. Otto Hopfenmueller. They reached Guwahati on 27 February1890, and proceeded to Shillong, and thus began a new chapter in the history of the Catholic Church in Northeast India. After half a century of Catholic missionary activity, Northeast India became an official ecclesiastical unit in 1890. The Salvatorians started their work in earnest among the Khasis of Meghalaya. The first baptisms to the Catholic Church of two Khasi women took place on 8 December 1891. Meanwhile three Salvatorian Sisters also joined the mission. When the Salvatorians were forced to leave India in 1915 in the wake of World War I, there were 5176 Catholics and 1700 catechumens.
The Jesuits looked after the Assam mission during 1915-1921. When it became clear that the Salvatorians could not return to the Assam Mission, Propaganda Fide decided to entrust it to the Salesians of Don Bosco. They arrived in 1922 under the leadership of Fr. Louis Mathias, SDB. The commitment of several zealous Salesian missionaries boosted the missionary work. In 1934 the Prefecture of Assam became the diocese of Shillong and Rev. Fr. Louis Mathias was made its first bishop. In spite of difficulties, by the end of the World War II, the number of Catholics went up to 70,194. The post-War period witnessed a rapid expansion of the Catholic Church. The reasons were, firstly, the arrival of several religious and diocesan priests from South India, secondly, the engagement of large number of women religious who came from various parts of India, thirdly, steady increase in the number of priests and religious from among the indigenous people, and finally, the educational and developmental activities of the Catholic Church.
The Catholic Church later spread to another community in Meghalaya, the Garos. In spite of severe opposition from the Baptists, the Catholic missionaries persisted, encouraged by the faith of the Garos. The number of Garo Catholics increased steadily. In 1973 the diocese of Tura was established.
Fr. Ansgar Koenigsbauer, a Salvatorian missionary, visited Imphal in 1912 to minister to a group of Catholics. There are also reports about Catholic missionaries visiting the border areas of Manipur from Burma and some people accepting the Catholic faith. Though the Maharaja of Manipur was favourable to the opening of a Catholic mission, it was only after World War II that Catholic missionary work began there. Some of the Naga boys studying in Catholic schools in Guwahati and Shillong were baptized. At the request of one of them, George Hongrei, the Maharaja gave permission for the Catholic missionaries to come to his land. In 1948 Fr. Orestes Marengo SDB and Fr. Attilio Colussi SDB were allowed to work there. They were followed by missionaries from South India. In 1951 Shillong was divided and the new diocese of Dibrugarh including Manipur and Nagaland was created. This speeded up the missionary work among the different ethnic groups of Manipur. Missionaries from South India added momentum to the work.
Catholic missionary work in Nagaland began after the Second World War although the first contacts were made in 1908 when Fr. Marcellinus Molz reached Tamlu in today’s Longleng District. In 1948, at the request of Sir Akbar Hydari, the Governor of Assam, two Spanish sisters of the Missionaries of Christ Jesus came to Kohima to serve in the newly opened hospital; but they were forbidden to do any missionary work. Slowly a few people from the village began to show interest and thus in 1952 the first baptism from the Angami tribe took place. In 1950, the Salesian missionaries from Golaghat in Assam started work among the Lotha Nagas of Lakhuti in spite of opposition. Some of them received baptism in 1951. Around the same time (1948) three Semas too had become Catholics.
In Assam, the main work of the Catholic Church was among the Advasis who were working in the tea gardens. The Church offered them pastoral care and education to improve their economic situation. The result was the creation of another diocese: Tezpur in 1964. The Church also began to contact other tribes of Assam, like the Bodos, and the Karbis. New dioceses were created in Assam: Diphu (1983), Guwahati (1992) and Bongaigaon (2000).
Fr. Phileas Boulay, a Holy Cross priest from Dacca, came to Mizoram as early as 1925 at the invitation of a few Mizos. However, it was only at the eve of India’s independence that the Roman Catholics formally obtained permission from the Governor of Assam to establish themselves in Mizoram. In spite of opposition from other Church leaders, they established a centre in Kulikawn. The Prefecture Apostolic of Haflong was established in 1952 to cater to the needs of the people of the Barak Valley of Assam, Mizoram and Tripura and entrusted to the Holy Cross Fathers. The Prefecture Apostolic of Haflong became the diocese of Silchar in 1969. In 1996 the diocese of Agartala which comprises the entire State of Tripura was created, dividing the diocese of Silchar, which was then renamed as diocese of Aizawl.
Arunachal Pradesh, formerly known as the NEFA (North East Frontier Agency) was not to be kept out of the influence of the Catholic Church in spite of the official policy of the Government of India keeping it as a “forbidden land” for Christian missionaries although the Rama Krishna Mission was allowed to operate there freely. The first two Catholic missionaries to enter the present Arunachal Pradesh were the MEP priests Krick and Bourry. Catholic mission began anew in Arunachal Pradesh in the second half of the 20th century, carried out from neighbouring Assam (Tezpur and Dibrugarh dioceses, and also Shillong). Arunachali students were kept in the hostels in these places. Some of them were baptized who went back to their communities and thus began a slow movement of people from different tribes to Catholicism. In spite of the 1978 Arunachal Pradesh Freedom of Religion Bill to restrain Christian missionaries, the interest of the people in Christianity only increased. The work culminated in the creation two dioceses in Arunachal Pradesh, Itanagar and Miao in 2005. The evangelization of Arunachal Pradesh is a shining example of the commitment and self-sacrificing spirit of the laity, and the pioneering spirit and close collaboration of priests and religious.
2.2 The Phenomenal Growth of the Catholic Community
In 1915, when the Salvatorians left the Assam Mission, there were 5176 Catholics and 1700 catechumens. In 1934, the number of Catholics had reached 37,244. At the end of the World War II, the number of Catholics went up to 70,194. As the Second Vatican Council drew a close, there were three dioceses in Northeast India, namely, Shillong, Dibrugarh and Tezpur, and the Prefecture Apostolic of Haflong with a Catholic population of 1,70,350. According to the latest available statistics, the number of Catholics in the regions is 17, 96,027. In 1969, Shillong became a Metropolitan Archdiocese. At present, there are three Archdioceses and twelve dioceses. There are 501 parishes (and 8 centres). They are looked after by 1707 priests of which 708 are diocesan and 999 religious. There are 134 religious brothers and 3913 religious sisters.
The Church’s steady growth and its overall impact on the people and the society as a whole are miracles of faith. Hardly in any other region of India has the Church found such eager acceptance as in Northeast India. The parable of the mustard seed (cf. Mt 13:31-32) has been true of the Church in the region. The tiny seed of faith has grown into a blooming tree.
The miracle of the growth of the Catholic Church in NE India, in spite of odds, is the result of the missionary enthusiasm, dedication, hard work and collective efforts of generations of priests, religious and laity, particularly the lay catechists, who had only one cause in mind: proclamation of the Good News of Jesus Christ. One significant aspect of the growth is the emergence of leaders from the indigenous tribes – several bishops, hundreds of priests and women religious, who are engaged in a variety of ministries not only in the region, but elsewhere in the country and in some of the difficult parts of the world.
3. The Contribution of the Church to Northeast India
3.1 The Pastoral Situation
From the brief historical perspective presented earlier, it is clear that the Catholic Church in NE India is comparatively young. Hence one key area of emphasis has always been evangelization. The phenomenal growth from a few thousand Catholics in 1915 to circa 1.8 million today is a shining example of the missionary enthusiasm and dedication of priests, religious and lay leaders. While this thrust is being kept up, particularly in certain regions (e.g. Arunachal Pradesh) and among some groups (e.g. Mishings of Majuli Island), the Church has launched the second phase of building up Christian communities through adequate pastoral care. While the earlier focus was on evangelization, the present emphasis is on building up mature Christians and communities and responsible citizens. All the while the Church has paid sufficient attention to its social obligation to remove illiteracy, disease, poverty, etc…The improved situation with regard to infrastructure and personnel makes it possible to offer improved and more organized pastoral care to the communities
Responding to the needs and expectations of the people, the Catholic Church has contributed much to the overall socio-economic development of the region through its services of education, health care and social commitment. It has promoted holistic growth of people through integral evangelization. Some of the specific areas may be highlighted.
3.2 Some of the Key Areas of Church’s Involvement
3.2.1. Education and Empowerment
The Catholic Church has invested considerable human and material resources in education. Some of the best educational institutions in the region are run by the Church. The Church always felt that it was an urgent need to remove illiteracy and equip the people with skills to find their place in society and in the Church.
Education has been the most powerful agent in the development of the people of the region. It gave them cultural identity through development of language and literature, created political awareness, effected social change and helped develop indigenous leadership. As someone has put it succinctly, “the prospects which Christian educational institutions have offered to the people of the Northeast compensates for any of its shortcomings.” The Catholic Church was and is in the forefront to offer quality education.
Foremost among the beneficiaries are women, and in this, the Catholic women religious were the pioneers. Today, many different Congregations of women run schools, colleges and hostels, championing the cause of the education of tribal girls. These measures have contributed greatly to raise the dignity, empowerment and emancipation for women.
In the field of higher education among the tribals too, the Catholic Church has played a leading role. These centres have contributed in great measure to the formation of the intelligentsia of the region. Two Universities (Assam Don Bosco University in Guwahati and St. Joseph’s University in Nagaland) and about two dozen Catholic Colleges are functioning in different parts of the region. They are also making education possible to the remotest regions through its distance education programmes
Professional, technical and vocational education is another area which the Catholic Church has not neglected. Training schools and colleges for the preparation of teachers and Technical schools have come up for the benefit of thousands of tribal youth who are given vocational training, as well as professional and job oriented programmes. The hostels cater particularly to the poor from rural areas to have access to quality education, which has radically changed the peoples’ way of life.
The inclusive approach of the Catholic Church has given certain amount of acceptability and credibility to the Church. A significant number of leaders in public life have been educated by our institutions, and to a certain extent, they uphold the human and moral values. The Church works in collaboration with the Governmental agencies. Some of the priests, religious and Catholic laity have played key roles in formulating the educational policy of various states.
3.2.2. Health Care and Ministry to the Sick
The sick and the ailing have been at the centre of the Church’s concern. Health for all at affordable rates is the motto. The Catholic Church has been always associated with healing ministry. The hospitals and nursing schools / colleges of the Church are considered the best. They not only care for the sick, but also contribute to the prevention of sickness and promoting life and health through outreach and community health programmes. Today, there is great consciousness of health care, prevention of sickness, dietary habits, etc.
Nursing as a service oriented vocation and mission is something particular to Christianity. The Catholic lay and religious nurses have introduced a totally new perspective regarding the ministry of healing and health care. The nursing schools / colleges of the Church have been contributing to the training of nurses in a big way. They have also prepared laboratory technicians, rural health workers and auxiliary nurses from among the tribal population.
Commendable work has been done by North-East Community Health Association (NECHA) to support and coordinate rural health programmes, alternative medicine and health education. Catholic doctors and nurses try to infuse a Christian perspective to healing mission. Mention may be made of centres which the care of HIV/AIDS infected persons, lepers, drug addicts and alcoholics, and the mentally and physically challenged. Collaboration with Governmental agencies has been quite positive.
3.2.3. Social Commitment and Human Development
The Catholic Church believes that evangelization is announcing that the humanity is saved in Jesus Christ; but it also understands that salvation includes the construction of a humane society. Integral evangelization has been the goal of the mission of the Church. Based on the principles of Catholic social teachings, human dignity, justice, equality, fraternity, peace and freedom, they have made human development an integral part of evangelization. To realize this goal various dioceses and several Religious Congregations have established well organized social service societies focussing on the empowerment of the people, especially of women and the marginalized.
They work in close collaboration with government and semi-government agencies. Imparting knowledge about the social teachings of the Church, conscientization of the people regarding certain social issues (e.g. human rights) and evils (e.g. corruption in public life), formation of self-help groups, human resource mobilization, advocacy and legal aid, women-empowerment, prison ministry, ministry to the street children, homes for the orphans and the aged, programmes for caring for the environment, disaster management, are some of the activities undertaken by the social service societies. Another innovative ministry is the education of the differently abled. The North-East Diocesan Social Service Society (NEDSSS) Guwahati, the official agency of the Regional Bishops’ Council, inspires, animates and coordinates various programmes.
3.2.4. Mission of Reconciliation and Peace-making
In the context of Northeast India, the ministry of reconciliation and peacemaking has great relevance. By promoting justice and human rights the Church has been promoting the basic requirements of peace. The Church has adopted a two-pronged strategy: helping to resolve conflicts when they do occur and facilitating regular interaction among various ethnic groups. During the time of unrest and violence, the Church has been promoting justice peace and reconciliation by bringing relief to the victims without any group distinction, bringing together various groups, particularly the Christian leaders for reflection and prayer. The Catholic youth have organized peace rallies in the region to bring the message of peace to all. In this area, the Catholic Church, because it transcends ethnic barriers, has taken the lead as not only to bring together its own members but also to facilitate such meetings with members of other Churches. This ministry has in a way facilitated ecumenical collaboration. It is heartening to note that at times even other NGOs and Governmental agencies look up to the Catholic Church for such initiatives.
3.2.5. Promotion of Literature and Culture
Northeast India offers immense possibilities in the above areas. Christian missionaries have been responsible for developing several indigenous languages, by introducing the alphabet (mostly Roman script). Because they were first on the scene, the Baptist and Presbyterian missionaries were the pioneers in this. The Catholics joined later, not only translating the Bible, prayers and hymns, and publishing church bulletins and newsletters, but also writing text books especially for primary education, grammars and dictionaries.
The missionaries not only worked hard for the spread of the Gospel but also laid the foundation for a truly local church. Two Congregations of women have their origin in the region. The number of priests and religious from the indigenous tribes is on the increase. We hope that production of Christian literature in local languages will be taken up in a bigger way by these priests and religious.
Ever since the declaration of the Second Vatican Council that human cultures are the channels of God’s revelation, the Church has shown new positive attitude and taken steps for the rooting of the Christian faith in different human cultures. This is particularly important in the region with its multiplicity of cultures and the ever growing tendency of substitution of cultural values by the values of the modern age, of the western world.
Going beyond some peripheral adaptation in liturgy, the Catholic Church has made efforts to study the deeper dimensions of the traditional ways of life and cultural and religious values of the people, thus initiating a process of theologizing in the tribal context. The Theological Colleges in Shillong (Sacred Heart College and Oriens College) are making serious efforts to gather the resources (such as documents, oral traditions – folklore, myths artifacts, etc.), record traditional music and art forms and are making serious efforts regarding the place of culture in theological reflection.
The immense contributions of the Catholic Church in the above mentioned and other areas, which have been duly recognized by the governments and civil society, are beyond its numerical strength. They are the results of long-term vision, the spirit of courage and hope, systematic planning, whole-hearted commitment, coordinated efforts of all stake-holders, as well as support from civil society and, not the least, the financial help from the generous donors, which we would like to gratefully acknowledge during this representative gathering.
4. Strengths / Opportunities, Expectations and Concerns
The Catholic Church in NE India has its own areas of strength which offer immense opportunities: the numerical growth and qualified personnel; committed and enthusiastic laity, especially the youth with leadership qualities; responsiveness to the Gospel; presence of many positive values (e.g. religious and family values, respect for life) within the cultures of the people; a large net work of institutions; opportunities for imparting faith formation and value education in the educational institutions; openness to new ways of Christian life (SCC); growth in vocations to priestly and religious life; spirit of integration and accommodation among Church personnel; appreciation and support from civic authorities to the contribution of the Church; and the possibility of influencing political leaders and decision making.
But there are also certain drawbacks: insufficient faith formation; confusion among people due to numerous sects and church groups; increasing tendency towards institutionalization; divisive tendencies due to ethnocentrism; growing materialism threatening faith and traditional indigenous values; negative impact of media; spread of substance abuse and alcoholism; threat to environment; insurgency and unrest; and growth of fundamentalism; migration of talented youth to metro cities; high rate of illiteracy and unemployment; widening gap between the rich and the poor.
People have their expectations too: Greater attention to faith formation; witnessing to Gospel values; greater inclusion and more active role of the laity in the Church; promotion of unity in the society; a more proactive role to promote peace, justice and human rights; and more facilities for higher and professional education, for the poor and the rural masses
Some Specific Areas / Needs requiring Attention
The first concerns education, especially giving greater attention to professional / technical education for weaker sections of the society, and forming responsible citizens who are imbued with genuine human and moral values.
The second concern is that of giving the faith a truly indigenous expression, embodying peoples’ religious-cultural values and reinterpreting them in the light of Christian faith (developing indigenous ways of theologizing). Inculturation should enter the deeper dimensions of life, faith and liturgy.
Thirdly, the Church needs to intensify its efforts towards promoting peace and reconciliation, human dignity, respect for nature, central to ecological consciousness of the indigenous people, and integral development, and fostering a sense of fellowship beyond ethnic groups and church denominations. Possibilities for collaboration with ‘secular’ forces and like-minded groups in some of these areas can be explored
The fourth concern deals with broadening the perspective of evangelization. While continuing the work of evangelization and caring for the existing communities, areas like ecumenical and inter-religious interactions and cooperation call for greater attention.
The fifth area of challenge relates to networking and sharing of resources. Synergistic approach has to be integrated into our way of functioning. It will then make it possible to give a united and more effective witness to the Gospel.
The sixth concern pertains to ministering to family in various aspects, creating facilities for accompaniment of the youth, youth and women empowerment.
The seventh concern deals with giving the laity their place in the mission of the Church. An important task is imparting to the laity facilities for leadership and pastoral training. The participatory model is all the more relevant in the tribal context of Northeast India.
The eighth area concerns leadership. It means forming leaders with larger vision, deep-rooted faith, universal outlook, critical thinking, and ability to lead the Church to the future. Data based research and inter-disciplinary reflections too are essential.
5. Regional Pastoral Structures
a) North-East India Regional Bishops’ Council (secretariat in Guwahati) meets regularly to discuss important issues concerning the Region. To make the functioning of the Bishops’ Council more effective there are over 17 Regional Commissions dealing with various aspects of the life and mission of the Church. Each commission is headed by a bishop and assisted by a Secretary. Oriens Theological College as an Inter-diocesan Theological College, the Philosophy Colleges (Shillong, Dimapur and Nagaon), North-East Diocesan Social Service Society, etc., are some of the important milestones in the history of the Church in NE India.
b) A Regional Pastoral structure in the form of Regional Pastoral Conference (consisting of all the Bishops, Major Superiors of the religious working in the region, representatives of Diocesan priests) has been functioning over 30 years. Several important themes have been taken up for discussion and follow-up action. This Annual Pastoral Conference has done much to facilitate interaction and meaningful dialogue among the various sections of the Church personnel.
c) There is also a Regional unit of the Catholic Council of India (CCI), which one hopes will further strengthen collaboration with the laity. Their bi-annual meetings show the maturity of the laity and their readiness to become partners in the Church’s mission. Besides, there is a Regional unit of the Conference of Religious in India (CRI) which collaborates with the local church in various ministries. They also take up certain specialized ministries. The association of Diocesan Priests, the Diocesan Fraternity of North-East India (DFNEI) works for the welfare of the diocesan priests and to improve the quality of their ministry and to strengthen collaboration with other pastoral agents. These structures have contributed much to ensure mutual understanding and collaboration.
The Regional structures have helped to evolve a common vision in key areas of the mission of the Church, provide animation and motivation and ensure continuity of the programmes and coordination.
Conclusion
There has indeed been a miracle of faith in Northeast India with more than 1.8 million Catholics and a vast network of institutions with enormous social influence. The variety and types of services that the Catholic Church offers are remarkable, and have benefitted a very large section of the people, irrespective religion, race and language. The image of the Church of Christ that can make most sense in the Northeast is the one that illustrates its evangelizing power – images of salt, light, leaven, etc. They are often invisible but they alone can bring about worthwhile changes in the Church and the society at large.
Is this power being lost in the rat-race of activism and craze for visibility? Is the Church which has been championing the cause of the poor, moving away from them, to seek security in its self-enclosed system? If the miracle of faith has to continue in the years to come, some of the above mentioned issues need serious attention with open mind and heart, and call for sincere and enthusiastic desire for follow-up, and wholehearted cooperation to ‘re-tell the story of Jesus’ who alone is the fulfillment of all genuine human aspirations.
It is good to recall what the Bishops, and the representatives of Priests, religious and the Lay Faithful formulated as the vision of the Catholic Church in Northeast India for itself and solemnly declared on 27 August 2000 in the Cathedral Church of Shillong at the conclusion of the First regional Assembly of the Catholic Church in Northeast India (23-27 August 2000).
We, the Catholic Church of Northeast India, envision ourselves as a community of believers, growing towards maturity in faith, renewed through the Word of God and the Sacraments, being missionary, participatory, inculturising and self-supporting, with the lay faithful playing their rightful role. We envision a society committed to the poor and the marginalized, promoting justice and peace, in total harmony with God’s creation, and in collaboration with all people of good will.
Appendix I - A. Data on Individual Dioceses
The Archdiocese of Shillong, the first diocese of Northeast, has a population of 1.10 million and 3,15,241 Catholics, 35 parishes, 63 diocesan priests, 106 Religious Priests, 38 Religious Brothers and 542 Religious Women.
The Archdiocese of Imphal has a population of 2.85 million and 98,961 Catholics, 45 parishes (and 8 mission centres), 107 diocesan priests, 45 Religious Priests, and 317 Religious Women.
The Archdiocese of Guwahati has a population of over 7.72 million and 56,537 Catholics, 46 Parishes, 35 diocesan priests, 140 Religious Priests, 20 Religious Brothers and 530 Religious Women.
The diocese of Dibrugarh, has a population of 6.00 million and 1,31,353 Catholics, 37 Parishes (and 5 mission centres), 89 diocesan priests, 72 Religious Priests, 12 Religious Brothers and 312 Religious Women.
The diocese of Tezpur has a population of 8.00 million and 1,92,326 Catholics, 33 parishes, 64 diocesan priests, 51 Religious Priests, 06 Religious Brothers and 279 Religious Women.
The Aizawl diocese (part of erstwhile Silchar diocese) – Mizoram and parts of Assam – has a population of 4.8 million (Mizoram 1.20 million and Barak valley 3.6. million) and 40,892 Catholics (Mizoram 28,892 and Barak Valley 12,000), 27 Parishes (20 and 07)(and 5 mission centres in the Barak Valley), 31 diocesan priests (19 and 12), 50 Religious Priests (41 and 09), 18 Religious Brothers (18 Mizoram) and 205 Religious Women (149 and 56).
The diocese of Tura has a population of 1.10 million and 3,08,772 Catholics, 45 Parishes, 55 diocesan priests, 40 Religious Priests, 07 Religious Brothers and 319 Religious Women.
The diocese of Kohima has a population of 2.10 million and 62,533 Catholics, 37 Parishes (and 18 mission centres), 109 diocesan priests, 98 Religious Priests, 03 Religious Brothers and 425 Religious Women.
The diocese of Diphu has a population of 1.00 million and 69,074 Catholics, 30 Parishes (and 13 mission centres), 35 diocesan priests, 58 Religious Priests, 03 Religious Brothers and 181 Religious Women.
The diocese of Agartala has a population of 3.40 Million and circa 47,000 Catholics, 20 parishes, 9 diocesan priests, 72 Religious Priests, 08 Religious Brothers and 162 Religious Women.
The diocese of Bongaigaon has a population 6.45 million and 69,751 Catholics, 34 parishes, 43 diocesan priests, 64 Religious Priests, 12 Religious Brothers and 259 Religious Women.
The diocese of Itanagar has a population of 0.87 million and 81,786 Catholics, 41 parishes (and 3 mission centres), 23 diocesan priests, 95 Religious Priests, 09 Religious Brothers and 180 Religious Women.
The diocese of Miao has a population of 0.64 million and circa 95,610 Catholics, 27 parishes, 27 diocesan priests, 68 Religious Priests, 01 Religious Brothers and 177 Religious Women.
The diocese of Jowai has a population of 0.30 million and 1,08,310 Catholics, 18 parishes, 19 diocesan priests, 32 Religious Priests, 03 Religious Brothers and 127 Religious Women.
The diocese of Nongstoin has Population of 0.40 million and 1,46,147 Catholics, 22 parishes, 23 diocesan priests, 34 Religious Priests, 08 Religious Brothers and 158 Religious Women.
Appendix I-B: State-wise Data
The State of Arunachal Pradesh consists of two dioceses – Itanagar and Miao. It has a population of 1.51 million and 1,77,396 Catholics, in 68 Parishes (and 3 mission centres), served by 50 diocesan priests, 163 Religious Priests, 10 Religious Brothers and 357 Religious Women.
The State of Assam, the largest State in NE India consists of five dioceses (Archdiocese of Guwahati, and dioceses of Bongaigaon, Dibrugarh, Diphu, Tezpur) part of Aizawl diocese – Barak Valley. It has a total population of 32.75 million, that is over 70% of the total population of NE India, and 5,31,041 Catholics in 187 Parishes (and 23 mission centres), served by 278 diocesan priests, 394 Religious Priests, 53 Religious Brothers and 1617 Religious Women.
The State of Manipur has only one diocese (Archdiocese of Imphal) which has a population of 2.85 million and 98,961 Catholics, in 45 parishes (and 8 mission centres), served by 107 diocesan priests, 45 Religious Priests, and 317 Religious Women.
The State of Meghalaya has four dioceses (Archdiocese of Shillong, the first in the Region and dioceses of Tura, Jowai and Nongstoin). It has a total population of 2.90 million and 8,78,470 Catholics, that is nearly 50% of the Catholic population of NE India, in 120 Parishes, served 160 diocesan priests, 212 Religious Priests, 56 Religious Brothers and 1146 Religious Women.
The State of Mizoram has only one diocese (diocese of Aizawl which includes parts of Assam, namely, Barak Valley) has a population of 1.20 million and 28,892 Catholics, in 20 Parishes, served by 19 diocesan priests, 41 Religious Priests, 18 Religious Brothers and 149 Religious Women.
The State of Nagaland too has only one diocese (diocese of Kohima) which has a population of 2.10 million and 62,533 Catholics, in 37 Parishes (and 18 mission centres), served 109 diocesan priests, 98 Religious Priests, 03 Religious Brothers and 425 Religious Women.
The State of Tripura has only one diocese (diocese of Agartala) which has a population of 3.40 Million and circa 47,000 Catholics, in 20 parishes, served 09 diocesan priests, 72 Religious Priests, 08 Religious Brothers and 162 Religious Women.
Northeast India has a population of about 47 million, of which 7 million are Christian (circa 15 %). The total number of Catholics in the region is 18, 24,293 (3.90 % of the total population). There are three Archdioceses and twelve dioceses. There are 497 parishes (and 52 mission centres). They are looked after by 1,757 priests of which 732 are diocesan and 1,025 religious. There are 148 religious brothers and 4,173 religious sisters.
Later, Sikkim too became a member of the Northeastern Council. But for our purpose, we do not include Sikkim, while speaking of Northeast India.
Some think that 220 of the 635 of the tribal communities of India are found in NE India.
In the most populated state of Northeast India, Assam, which has nearly 70 % of the population of the region, Christians constitute just 3.7%, and in Tripura, the next most populated state of Northeast India, Christians constitute only 3.2%. The so-called Christian majority states of India, Nagaland (90%), Mizoram (90%) and Meghalaya (75%) have a total population of only about 6.00 million.
Christian population: Arunachal – 20 %; Assam – 3.70 %; Manipur – 35 %; Meghalaya – 75 %; Mizoram – 90 %’ Nagaland– 90 %; Tripura – 3.2 %). Of the 7 million Christians the Catholics are only: 17,96,027, which is, about 25 % of the Christian population, about 3.78% of the total population of NE India. The other main Christian churches are Baptist Church, Presbyterian Church, Church of God, Church of Christ, Lutheran Evangelical church, and the Church of North India. Of late, Pentecostal groups and sects have come to the region. It has not been possible to gather information of about the number of Hindus, Muslims, Buddhists, etc.
Other members were Fr. Angelus Muenzloher, Bro. Marianus Schumm and Bro. Joseph Baechle.
Within six months of their stay in Shillong, tragedy struck in quick succession in the form of the untimely death of Fr. Otto Hopfenmueller and Bro. Marianus Schumm.
Sisters Laurentia Heilmeier, Scholastica Hopfenmueller, and Benedicta Ruderich.
The Khasi Catholic Church grew and consolidated itself with a large of number of Khasis accepting the Catholic faith. Shillong became an Archdiocese in 1969. In 2006 the dioceses of Jowai and Nongstoin were carved out of Shillong. The first Bishop Jowai was Most Rev. Vincent Kympat, and that of Nongstoin, Most Rev. Victor Lyngdoh.
Fr. Pianazzi SDB and Fr. Rocca SDB were the first designated missionaries in Garo Hills, though others had visited the area before. From 1933 they began to reside in Tura
Most Rev. George Mamalassery was the first bishop of Tura (1979).
Most Rev. Orestes Marengo SDB was the first bishop of Dibrugarh and Tezpur and Apostolic Administrator of the newly created diocese of Tura.
In 1973 Nagaland and Manipur were separated from Dibrugarh as the diocese of Kohima-Imphal which was bifurcated in 1980 to form the dioceses of Kohima and Imphal, the latter becoming an Archdiocese in 1995. The first bishop of Kohima-Imphal was Most Rev. Abraham Alangimattathil SDB, and that of Imphal was Most Rev. Joseph Mittathany who was transferred from Tezpur.The latter is the first diocesan priest bishop in Northeast India.
They were Srs. Margarita and Guadalupe, along with their chaplain Msgr. Emmanuel Bars SDB.
Fr. Michael Balawan SDB and Fr. John Mariae Nedumpettil did pioneering work among the Karbis.
The First bishop’s were: Most Matthai Kochuparampil SDB (Diphu), Most Rev. Thomas Menamparampil SDB (Guwahati) who was in fact transferred from Dibrugarh, and Most Rev. Thomas Pulloppillil (Bongaigaon).
The first bishop of Silchar was Most Rev. Denzil D’Souza, and that of the reconstituted diocese was Most Rev. Stephen Rotluanga CSC. Most Rev. Lumen Monteiro is the first bishop of Agartala.
Fr. Krick’s writings about the peoples of Arunachal Pradesh are among the earliest written accounts we have about them.
Among those who laboured tirelessly in Arunachal Pradesh, Bro. Prem Bhai, who traversed the length and breadth of the area, deserves special mention. Rev. Frs. C.C. Jose SDB and Kulandai too did a lot of pioneering work in Arunachal Pradesh. Archbishop Thomas Menamparampil has been a great source of inspiration and support for the Arunachal mission.
The first Bishops are Most Rev. John Thomas Kattrukudiyil (Itanagar) and Most Rev, George Palliparambil SDB (Miao)
There were 31 parishes and 118 priests working in the entire region of which 17 were diocesan and 101, religious. There were 58 religious brothers and 303 religious sisters. The Church had 57 Middle and High schools, 3 colleges and one hospital. See Catholic Directory of India, 1964.
Bishop Stephen Ferrando SDB, who then retired, was given the honorary title of an Archbishop. The first Metropolitan Archbishop was Most Rev. Hubert D’ Rosario SDB who was then bishop of Dibrugarh (1964-69). During his period of ministry in Shillong (1969-1994), the Archdioceses and the entire Church in NE India saw phenomenal and multifaceted growth.
On basis of data available on 31 December 2017. There are now two Catholic universities, more than a dozen colleges, hundreds of schools (a large number of them in rural areas) run by the Church. The Church manages several hospitals, healthcare centres and nursing schools / colleges and other charitable institutions.
So far, there have been 11 bishops from the indigenous people of NE India. Bishop Robert Kerketta SDB was the first indigenous bishop in NE India. Unfortunately, data regarding priests and religious have not compiled.
There are degree and professional colleges, technical institutes and training centres, agricultural schools, hundreds of Higher Secondary and secondary schools, and centres for non-formal and distant education.
The first attempts towards the education of women were made already by the Salvatorian Sisters but the beginning of St. Mary’s School and College was a decisive step.
St. Anthony’s College, St. Edmund’s College, and St. Mary’s College in Shillong established and run by Catholic missionaries were among the first centres of Higher Education for the tribal population in the region.
The Assam Don Bosco University is already in the forefront of innovative and research oriented studies in the most advanced fields. The recently started St. Joseph’s University in Nagaland too is growing up fast.
Don Bosco Technical School in Shillong and Don Bosco Institute in Guwahati are pioneers in this area.
Nazareth Hospital and Rapsbun School of Nursing both in Shillong are leading centres in this work.
The civil hospitals of Guwahati, Dibrugrah and Silchar had services of Religious Sisters for providing nursing care, and to head nursing education departments for a long time.
Many Christian churches are named according to ethnic identity e.g. Garo or Mizo or Angami or Tangkhul Baptist church, or Khasi or Mizo Presbyterian church etc., and this makes it difficult for them to intervene when there are clashes among different ethnic groups.
One of the first tasks of the pioneers among the various linguistic groups was to prepare basic religious literature in the indigenous languages, along with tools for the study of the language. One of the most outstanding contribution to indigenous literature (Khasi) came from Fr. Sylvanus Sngi Lyngdoh SDB
The Missionary Sisters of Mary Help of Christians (by Bishop Stephen Ferrando SDB) and the Visitation Sisters of Don Bosco (by Most Rev. Hubert D’Rosario SDB).
Don Bosco Centre for Indigenous Cultures in Mawlai, Shillong, is a unique institution in this aspect.
A survey cum reflection organized by the Northeast Bishops Council in 2013 highlights several issues The results were published by NEDSSS, Guwahati (2014).
The Journals from the two Theological Colleges in Shillong – Mission Today and Oriens Journal for Contextual Theology – are making some contributions in this regard.
Sacred Heart Theological College of the Salesians of Don Bosco was in existence since the 1930s and for brief period of time catered to the Diocesan students of Theology from Oriens Theological College.
Some of the major topics considered are: Social involvement of the Church, education, health care, youth, tea garden communities, communications media, probity in public life, evangelization, formation of priests and religious, faith formation, inculturation, trends in pastoral ministry, ministry of touring (pastoral) sisters, New Evangelization, empirical study on the Church in NE India, vocation and mission of Christian family, role and mission of the laity, etc.
The Regional Bishops’ Council organized the Visit of Pope John Paul II to Shillong in 1986, the 1990 Centenary Celebration of the establishment of the Catholic Church in NE India, the Great Jubilee Year – 2000, and the Regional Mission Congress in 2011, and similar events. These events contributed much to the strengthening of the communities.
The numbers are approximate as of 31 December 2017.
Appendix II: A – Data on Dioceses of Northeast India
| Diocese | No. Of Parishes | Dio. Priests | Rel. Priests | Rel. Brothers | Sisters | Population in Million | No. Of Catholics | Catholics in % |
|---|---|---|---|---|---|---|---|---|
| Shillong | 35 | 63 | 106 | 38 | 542 | 1.10 | 3,15,241 | 28.66% |
| Imphal | 45 (+8 Centres) | 107 | 45 | nil | 317 | 2.85 | 98,961 | 3.47% |
| Guwahati | 46 | 35 | 140 | 20 | 530 | 7.72 | 56,537 | 0.73% |
| Dibrugarh | 37 (+5 Centres) | 89 | 72 | 12 | 312 | 6.00 | 1,31,353 | 2.19% |
| Aizwal | 20-Mizoram 7-B.Valley (+5 Centres) | 19(M) 12(BV) | 41 (M) 9(B.V) | 18 (M) | 149-M 56-BV | 4.78 | 28,892-M 12000-BV | 0.86% |
| Tezpur | 33 | 64 | 51 | 06 | 279 | 8.00 | 1,92,326 | 2.40% |
| Tura | 45 | 55 | 40 | 07 | 319 | 1.10 | 3,08,772 | 28.07% |
| Kohima | 37 (+18 Centres) | 109 | 98 | 03 | 425 | 2.10 | 62,533 | 2.98% |
| Diphu | 30 (+13 Centres) | 35 | 58 | 03 | 181 | 1.00 | 69,074 | 6.91% |
| Agartala | 20 | 09 | 72 | 08 | 162 | 3.40 | 47,000 | 1.38% |
| Bongaigaon | 34 | 43 | 64 | 12 | 259 | 6.45 | 69,751 | 1.08% |
| Itanagar | 41 (+3 Centres) | 23 | 95 | 09 | 180 | 0.87 | 81,786 | 9.40% |
| Miao | 27 | 27 | 68 | 01 | 177 | 0.64 | 95,610 | 14.94% |
| Jowai | 18 | 19 | 32 | 03 | 127 | 0.30 | 1,08,310 | 36.10% |
| Nongstoin | 22 | 23 | 34 | 08 | 158 | 0.40 | 1,46,147 | 36.54% |
| TOTAL | 497 (+52 Centres) | 732 | 1025 | 148 | 4,173 | 46.71 | 18,24,293 | 3.90% |
Appendix II B– State wise Data
| Diocese | No. Of Parishes | Dio. Priests | Rel. Priests | Rel. Brothers | Sisters | Population in Million | No. Of Catholics | Catholics in % |
|---|---|---|---|---|---|---|---|---|
| Shillong | 35 | 63 | 106 | 38 | 542 | 1.10 | 3,15,241 | 28.66% |
| Imphal | 45 (+8 Centres) | 107 | 45 | nil | 317 | 2.85 | 98,961 | 3.47% |
| Guwahati | 46 | 35 | 140 | 20 | 530 | 7.72 | 56,537 | 0.73% |
| Dibrugarh | 37 (+5 Centres) | 89 | 72 | 12 | 312 | 6.00 | 1,31,353 | 2.19% |
| Aizwal | 20-Mizoram 7-B.Valley (+5 Centres) | 19(M) 12(BV) | 41 (M) 9(B.V) | 18 (M) | 149-M 56-BV | 4.78 | 28,892-M 12000-BV | 0.86% |
| Tezpur | 33 | 64 | 51 | 06 | 279 | 8.00 | 1,92,326 | 2.40% |
| Tura | 45 | 55 | 40 | 07 | 319 | 1.10 | 3,08,772 | 28.07% |
| Kohima | 37 (+18 Centres) | 109 | 98 | 03 | 425 | 2.10 | 62,533 | 2.98% |
| Diphu | 30 (+13 Centres) | 35 | 58 | 03 | 181 | 1.00 | 69,074 | 6.91% |
| Agartala | 20 | 09 | 72 | 08 | 162 | 3.40 | 47,000 | 1.38% |
| Bongaigaon | 34 | 43 | 64 | 12 | 259 | 6.45 | 69,751 | 1.08% |
| Itanagar | 41 (+3 Centres) | 23 | 95 | 09 | 180 | 0.87 | 81,786 | 9.40% |
| Miao | 27 | 27 | 68 | 01 | 177 | 0.64 | 95,610 | 14.94% |
| Jowai | 18 | 19 | 32 | 03 | 127 | 0.30 | 1,08,310 | 36.10% |
| Nongstoin | 22 | 23 | 34 | 08 | 158 | 0.40 | 1,46,147 | 36.54% |
| TOTAL | 497 (+52 Centres) | 732 | 1025 | 148 | 4,173 | 46.71 | 18,24,293 | 3.90% |
Sources:
Archbishop’s House, Centenary of the Catholic Church in Northeast India 1890-1990: A Souvenir,Shillong, 1990.
Becker, Christopher, History of the Catholic Mission in Northeast India, (1598-1890), translated and edited by F. Leicht and S. Karotemprel, Shillong, 1989.
Becker, Christopher, History of the Catholic Mission in Northeast India, (1890-1915), translated and edited by G. Stadler and S. Karotemprel, Shillong 1980.
B.G. Verghese, India’s Northeast Resurgent. Ethnicity, Insurgency, Governance, Development, Delhi, 1996.
Downs, Frederick, History of Christianity in India, volume 5, part 5, Northeast India in the Nineteenth and Twentieth Centuries, Bangalore, 1992.
Kottuppallil, George, History of the Catholic Missions in Central Bengal 1855-1886, Shillong, 1988.
Puthenpurakal, Joseph, Impact of Christianity on North East India, Shillong, 1996.
Subba, T.B., Joseph Puthenpurakal and Shaji Joseph Puykunnel, eds., Christianity and Change in Northeast India, New Delhi, 2009.
