-2­

very different nature. However, it owed much to the pioneer work of the great Jesuit , Alexandre de Rhodes, who worked with marked success in Cochi.n­ China and then in Tonkin from 1624 until his expulsion in 1665. By 1640 he had gathered a Christian community of 30,000, had recruited catechists, and had estab­ lished a school for their training. Rhodes held the same opinion as Valignano, the Jesuit administrator in the Far East during the preceeding century. He believed that the recruiting and training of an adequate native clergy was essential to the permanent planting of the Church in any area. He would make Indo-China a testing ground for demonstrating the soundness of this strategy. After his expulsion Rhodes visited to persuade the Sacred Congregation for the Propagation of the Faitb to approve his scheme. This is the papal organ for the coordination and supervision 01 Roman Catholic missionary activity. Having received encouragement, he went on to France and sought adherents.

Fran~ois Pallu and Pierre Lambert de la Motte, were among those won to Rhodes' views and upon his recommendation they were appointed Vicars Apostolic for Tonkin and Cochin. The Propaganda had found it necessary to break the stranglehold of the Portuguese Padroado on missions in the Far East in order to meet the urgent demands of evangelism in that vast area. The establishment of ordinary dioceses under bish­ ops within the usual hierarchical structure had been suspended, because such bishops under the old arrangement were SUbject to the Paqroado and the Archbishop of Goa. Now Vicars and Prefects Apostolic in episcopal orders, but not having independent diocesan status, were appointed as personal representatives of the over new ecclestical areas. The Portuguese contested this practice, and the resulting con­ fusion did not help the progress of missions. , Pallu became the chief founder of the Societe des l1issions Etrangeres de Paris J or the Paris Foreign Missions Society, in 1658 and the 11ission Semi nary for Secular Priests in 1663. The monastic orders, which had been so zealous in missionary activity, had been slow to recruit a native clergy. Pallu and his brethren, follow­ ing Valignano and Rhodes, believed that a native ministry was essential for the per­ petuation of the Church and the propagation of the faith. They also held that mO­ nastic orders, directed and controlled from Europe and admitting few natives, could not provide the ministry nor the strategy required in the Far East. Their ideal was the creation of an adequate body of secular clergy, that is, normal parish

Pr i est s and other clergy, / under the jurisdiction of native bishops, and not in monas­ tic orders. The Societe was created as the instrument for training and sending out as secular priests who would be devoted to the realization of this ideal. Its program expanded slowly, but from the beginning Indo-China was one of its major areas of concern.

Portuguese and Spanish political ambitions and rivalry in the region troubled the cause of missions, and it was through French Roman Catholic missionaries that French influence was first introduced into the political situation. Eventually French power came to dominate the area to the exclusion of other European interests, finally in the nineteenth century reducing the states to colonial status, even though they were mostly protectorates in theory. French rule first gav; political unity to the region. The beginning was made when Bishop Pigneaux de Behaine at the end of the eighteenth century secured French intervention to restore an exiled monarch,Gialong, to the throne of Cochin-China. In return France received a terri­ torial concession and the missionaries profited by royal favor.

Despite a controversy over rites, less catastrophic than that in China, and repeated persecutions and expulsion of foreign missionaries, the Church in general -3­

prospered, due in large measure to the loyalty and devotion of the native clergy. The Christian community grew steadily and by 1800 numbered 250,000 in Tonkin, 50,000 in Cochin-China, and was present with varying strength in the other states.

Sources for the Early Period

The outline of the history of the Roman Catholic mission in Indo-China from the beginning down to the present period is set forth in Catholic Mission History by Schmidlin (translated by Matthias Braun; Techny, Illinois, Mission Press, Society of the Divine Word, 1933); and it can be followed still more readily in A History of the Expansion of Christianity by Kenneth Scott Latourette, Vols. III,-VI and VII tN.y., Harper, 1939-1945). The story of the mission, placed more fully in the matrix of the general history of Indo-China, is given considerable attention in French Indo-China by Virginia Thompson. Stress is placed on the nineteenth and twentieth centuries and upon the role of the mission in political and colonial affairs. It appears by her account to be more of a temporal power than a spiritual enterprise. The large number of Roman Catholics now in the land would seem, however, to indicate that the indigenous peoples have accepted Christianity and found it suitable to their situation to a far greater degree than the author would apparently recognize.

The manuscript sources for the early period are to be found in the Archives of the Propaganda, the Archives of the Society of Jesus in Rome (much of the material being in the Victor Emmanuel Library), in the Archives of the Soci;te'des Missions­ Etrangeresat Paris, and in the Archives of the Padroado in Goa and at Lisbon. The Jesuits are in the process of editing their missionary documents in definitive form in a collection called Monumenta Missionum Societatis Iesu, being currently published in Rome. Eventually the documents relating to the Jesuit missions in Indo-China will be available in this series. The vast collection of documents on the history of missions under the Portuguese Padroado are being collected, edited, and published in Goa by Antonio da Silva Rego. Six volumes have been published between 1949 and 1951, covering the years 1500 to 1558. The title of the monumental work is Documentax~o para Histor{a das l~ssoes de Padroado Portugu~s do Oriente.

The most important contemporary printed sources for the early missions can be located by reference to the indices in volumes 4, 5, and 6 of that mine of biblio­ graphical information about Roman , Bibliotheca Missionum, begun by Robert Streit and continued by Johannes Dindinger, published in Aachen by the Franziskus Xaverius Missionsverein Zentrale, 1928, 1929, and 1931. A good list will be found in the bibliographical section in Rome et les Missions dlIndochine au XVlle Siecle by Chappoulie, to which reference will be:ma~ ------­

The works of Alexandre de Rhodes are most important among the early Jesuit sources. The Missionary Research Library has one of these books: Divers Voyages et Missions du P. Alexandre de Rhodes en la Chine, & autres Royaumes de l'Orient avec-­ son Retour-en Europe par la Perse &-rIArmenIe; Paris, Sebastian etlGabriel Cramoisy, 'i7C'"lU;;l3. ------.

The accounts of Bishops Frangois Pallu and Lambert de la Motte and their mis­ sionaries are similarly the most important sources for the beginnings of the missions of the Societe des Missions Etrangeres. The Missionary Research Library possesses two of these: Relation des Missions des Evesques Fran~ois ~ Royaumes de Siam, de la Cochinchine, de Camboye, & du Tonkin; Paris, Le Petit, Couterot, and Angot, 1674; and Relation des~ssions et-des Voyages des Evesques Vicaires Apostoliques, et de -4­ leurs Ecclesiastiques ~s Ann~es 1672, 1673, 1674, & 1675; Paris, Angot, 1680. The Library also has a copY-of the two Bishops' InStructIOnes for their missionaries and the seminarians of the Society at Paris and in their school in Siam. To these must then be added the four collections of documents edited by Abbe Adrien Launayand pub­ lished in Paris by the Societ~: / Documents Historiques Relatifs ~ la Soci~tt des Missions-Etrangeres, vol. I, n. d. Histoire de la Mission de CochinchIne (16$8-1823), Documents Historiques, 3 vols., 1920-192S:- - -- - Histoire de la Mission de Siam (1662-1811), Documents Historiques, vol. I (165 8­ 1717),1927. ------Lettres de Monseigneur Pallu, 2 vols., n.d. Extracts from early reports are available in En Chersonese d'Or. Recits jVj[ssionaires des XVn e and ;{VIne Si~cles, selected and edited by Henri Sy;Paris, Bloud et Gay, 1947-.­

Launay's three-volume Histoire General" / de la Societe" I/' des Missions-Etrangeres .... (Paris, Tequi, 1894) is a major secondary source-for that agency and its missions. An excellent account of the beginning otthe Roman in Indo-China is in progress. It is Aux Origines d'une Eglise: Rome et les Missions d'Indochine au XVIIe Siecle ~ Henri Chappoulie.- The first volume-only has thus far-appeared, en: titled, Clerge Portugais et Ev~ques Frangais dans les Royaumes ~'Annam et de Siam. (Paris, Bloud et Gay, 194JY This promises to be the definitive work on the early period of the missions when completed. Another book of much more limited value is Essai sur les Origines du Christianisme au Tonkin et dans les Autres Pays Annamites by Romanet du Cailland tparis, Challamel;-191S), basea-2hiefly on the report of Ordones de Cevallos. A sketch of the career of Pallu is given in Chapter VI of Six Great Missionaries of the Sixteenth and Seventeenth Centures by Jenks (London, Mowbray; Milwaukee, Morehouse, 1930)-.-Concerning~ the recruiting and training of the native clergy in which the Societe des Missions-Etrangeres pioneered, see De Ein­ heimische Klerus in den Heidenl~ndern by Anton Huonder (Freiburg, Herder, 190~and Der Einheimische Klerus in Geschichte und Gegenwart: Festschrift P. Dr. Laurenz Kilger, OSB, zum 60. Geburtstag, editea-Dy Johannes Beckmann. (Schoneck-Beckenried, Switzerland, Administration of the Neue Zeitschrift fur Missions-wissenschaft, 1950) Refer to the index of the latter for specific references to the Paris Society, Pallu, Indo-China, etc. Information about the work of the Franciscan missionaries will be found in the reliable general history by Leonhard Lemmens, entitled Geschichte der Franziskanermissionen. (Munster, Aschendorff, 1929)

The Nineteenth and Twentieth Centuries

French political and economic ambitions in Indo-China grew progressively more obvious during the course of the nineteenth century, and native opinion came largely to identify Roman Catholic missions with those imperialistic objectives. One possiblli form of protest was to harass the mission and its adherents. The period from 1825 to 1862 was a time of suppression, persecution, and martyrdom; but once again lithe blood of the martyrsll proved to be lithe seed of the Churct,1I and the number of Christians grew. After an intensified anti-Christian campaign began in 1857, Bishop Pellerin went to France in 1858 to seek the active protection of the government. France and Spain sent a naval expedition to intervene. Before the war ended five thousand Christians had been killed. The treaty exacted from the King of Annam in 1862 permitted conversion, and another treaty in 1874 allowed great liberty for Christian nurture and evangelism. The Roman Catholic community then grew rapidly until the wars of the 1880's, by which France sought to make a final disposition of a troublesome situation, released wholesale destruction and martyrdom upon the -5­ Christian community. In the course of the struggle l"rance also went to war Hi t h China, which had long claimed sovereignty over the region. Permanent French amninis­ tration followed the termination of the war, and by gradual steps all the states became protectorates associated in an Indo-China union, excepting Cochin-China, vmi ch was ruled as a colony.

Although the missionaries had sought French government protection and that government had used intervention on behalf of the missionaries and native Christians as the pretext for furthering imperialistic control, there was considerable hostilitJ between the missionaries and the colonial officers, who were representative of the anti-clericalism which characterized the French ~overnment during the latter part of the nineteenth century. Anti-clerical elements accused the mission of dominating the colonial government. However, anti-clericalism had died out before World War I. On the whole the mission flourished under French rule, and both the Roman Catholic mi ssi on and government combined their efforts to keep Protestant missions out of th8 region. Recent events, which have demonstrated the strong nationalism of the Indo­ Chinese Roman Catholics, show clearly that the Christian community was not formed primarily out of elements seeking to make their fortune through identification with French rule.

Today the Roman Catholic community numbers more than one and a half million, of whom 1,381,000 are in Vietnam. The Spanish Dominicans have held the second largest share in the mission work during the past century and a half. Three Vicari­ ates Apostolic are staffed Qy secular clergy, and there is one mission area under the Oblates of Mary Immaculate. The first Annamese bishop was consecrated in 1935. At present there are five native bishops. In addition to evangelism and the nurture of the Church, there has been much attention given to education, literature produc­ tion, and to the improvement of the livelihood of the people through improved agri­ culture and handicrafts.

For the outlines of the history of the Roman Catholic mission during the nine­ teenth and twentieth centuries, readers are again referred to Schmidlin and Latourette, as indicated in the first section. Virginia Thompson's book is more useful for this period than for the earlier time. To those books there may be added for outline purposes Histoire G~neral Compar~e des Missions by Baron Edouard Descamps and others (Paris, Librairie Plon, 1932). ---

Launays' Histoire General de la Soci~t6 des Missions-Etrangeres remains indi­ spensable down to about 1890. To this may be added a sketch in English, giving a brief account down to the same time. It is The ~lissions Etrangeres: History of the Churches of India, Burma, Siam, the Malay PeninSUla, Cambodia, Annam, •.• Entrustea­ to the soCiety of the MissI'OliS Etrangeres, " translated from the Latin text of Father Wal l ays by E. H:-Parker, pUblished in the China Review, vol. 18, 1889, and reprinted in Ho~ng, at the China Mai l Office, 1896:--Another book ~ving information on the work of the Societe in general is La Soci~t{ des Missions-Etrangeres; Paris, Libr~r;.e Letouzey et ~ne, 1.,223. Launay also produced an Atlas des Missions de la Societe des Missions-Etrangeres (1920) and a book on the martyrs of the mission, Les Bienh-eureux Martyrs de la Societe des Missions-Etrangeres (1921), both published by the Societ~. -- ­

Several popular booksA which should be used with reasonable care, include: Le Christianisme et l'Extreme Orient by Leon Joly (Paris, P. Lethielleux, n.d.; see vol II. pp. 71-102);-Les Missions Catholiques Fransois ~ xrxe Siecle, edited by J. B. Piolet (Paris, Librairie Armand Colin, 1915); and Les Missions Catholiques au XIXe Si~cle by Louis-Eugene Louvet (Lyon, Propagation of the Faith, 1895). -6­

1ouvet's La Cochinchine Religieuse, 2 vols., Paris, Challamal Aine, 1885, is a major resource-ror the record of the nineteenth century. There is a rather undis­ criminating English book, based on printed European reports, on the persecutions from the beginnings, with fuller reference to the eighteenth century: The Persecu­ tions of Annam: A History of Christianity in Cochin China and Tonking, by John R. Shortland:--rEondon, Burns and Oates, 1875)-.- There are likewise several popular biographies of the martyr, Th~ophane Venard, including: Un Martyr Fransais au XIXe Siecle by Francis Trochu (Paris, Emmanuel Vittle, 1929) and A Modern Martyr, adopted by Edward A. McGurkin from the book by James Anthony Walsh (N.Y., McMullen Books, 1952).

Similar popular accounts of a later period includes a lengthy article by MsCr. Andre' Boucher on "Le Catholicisme en Indo-Chine Francai.se" in Le Monde Missionaire, 1934, published under the direction of Paul Lesourd (raris, Desc16e de Brouwer, 1934).

Statistics, with a varying amount of historical and survey material, will be found in the statistical publications of the Sacred Congregation for the Propagation of the Faith, in Rome. The title varies, including Missiones Catholicae cura S. Congregationis de Propaganda Fide Des~iptae (1898, 1907, etc.), and is now Le­ Misslonl CattolIChe. The most recent edition is that of 1950. A French edition appeared in 1936 under the title, Guide des Missions Catholiques (3 vols., Paris, La Propagation de la Foi). There-are-a few other statistical sources, such as the Atlas Heirarchicus by Karl Streit and the Handbuch der Katholischen Missionen by Bernard Arens (Freiburg, Herder; the former 1913, the latter 1925).

There are a few books about particular enterprises, among them being: A la Conquet" du Chau-Laos by J. B. De George (Hongkong, Societe.,/ des Missions-Etrang~res,--- 1926); Un Cinquantenaire, 1876-1926; Les Soeurs de la Providence de Portieux dans la Mission de Phrr6m-Penh Indochine (Paris, Gravaure et Impressions, 1926); and The Price of Dawning Day by Thomas Gavan Duffy (Boston, Propagation of the Faith, 1925).

There is a thesis of the University of Paris on the legal Status of missions in Indo-China by Philippe Grandjean, entitled Le Statut Legal des Missions Catholiques et Protestantes en Indochine Frantais (PariS; Recueil SireY~939). It has apparent­ ly been revised about a decade la er, for an entry has been noted, reading: Caratini, Marcel, and Philippe Grandjean, Le Statut des Missions en Indochine; Hanoi, Impr. dlExtreme-Orient; Paris, Sirey, zr948~. --- -­

For new titles as they appear, see the annual publication, Bibliografia Nissionaria, edited by Rommerskirchen and Dindinger, published at Rome by the Unione l~ssionaria del Clero in Italia.

The sources are less full and comprehensive for the later period than for the earlier one. The whole body of literature has not been mentioned, but a sufficient number of items presented to permit the American student to make an initial study.

Protestant t~ssions

A few French Protestant churches were established for colonists from the home country in large citie~ of Indo-China, but the Paris Evangelical Missionary Society (Soci~te des Missions Evangeliques de Paris), with its heavy commitments els6~ where, was never able to undertake a mission to the region. The colonial government and the Roman Catholic mission were long hostile to Protestant mis­ sions originating in other countries. Some Bible Society work helped to pre­ pare the way for later evangelistic efforts. The Swiss Brethren were able to -7­ begin a small mission in Southern Laos in 1902. This work has been faithfully carried on, but the result has been only a Christian community of a few hundred persons. The Swiss missionaries are apparently related to the Plymouth Brethren of England, since the statistical table in the World Christian Handbook, 1952, reports eleven missionaries of the Christian Missions in Many Lands. The missionaries of the North Siam mission of the Presbyterian Church in the U.S.A. made exploratory trips through northern Laos and through the outreach of their mission in Siam a small Christian community arose among the Kha people of Laos. (See Reports of Tours of Missionary Exploration in Siamese, French, Chinese and British Laos TerritOrY;--­ A:D. 1847, by members of the Laos Mission of the Presbyterian Church, U.S.A.; Cheung Mai, Presbyterian Mission Press, 1898.) The Presbyterians turned the responsi­ bility for this work over to the Christian and Missionary Alliance. French Protes­ tants attempted for a few years after World War I to begin a mission which might be eventually taken over by the Paris Mission, but it failed for lack of financial support. (See International Review of Missions, April 1931, p. 283.) After World War II the Seventh Day Adventists entered some of the port cities and now report seven places of worship. With the closing of China to missionary activity, the China Inland Mission sent a missionary couple into Laos in 1951. Apart from these several small efforts, the whole responsibility for evangelical missions has been carried by the Christian and Missionary Alliance. Although it turned its attention to this field as early as the last decade of the nineteenth century, it was not able to begin work until 1911 when a station was established at Tourane. For some years, especially during World War I, the colonial government limited the extent of its work, but the mission prospered and it has gathered a membership of some ten thousand persons and a total community of forty thousand. Its achievement has been remarkable in so short a time. The second part of this Bulletin is a statement about the work of the Christian and Missionary Alliance by one of its missionaries.

The literature of Protestant missions consists, therefore, almost entirely of publications of the Christian and Missionary Alliance. An excellent account will be found in the Missionary Atlas, A Manual of the Foreign Work of the Christian and Missionary Alliance, prepared by the Foreign-Department under the direction of --­ Alfred C. Snead; Harrisburg, Christian Publications, 1950. The Annual Reports of the Foreign Department and The Alliance Weekly are primary sources. With Christ in Indo-China, by E. F. Irwin, is a comprehensive account of the rise and growth of -­ ~mission and Annamese Church, published in 1937 by Christian Publications. Several popular missionary narratives complete the list: The Green Gods by Josephine Hope Westervelt (N.Y., Christian Alliance Publishing Co., 1927); Gongs in the Night by Mrs. Gordon H. Smith (Grand Rapids, Zondervan, 1943); The Blooa-HUnters by -----­ Gordon H. Smith (Chicago, World Wide Prayer and Missionary Union, 1943); and Light in the Jungle by Laura and Gordon H. Smith (Chicago, Moody Press, 1946). -----­

Brief references will be found in the annual "Survey of the Year" in the January issue of the International Review of Missions each year; and statistical reports appear in the Interpretative Statistical Survey of the World Mission of the Chr~Btian Church, edited by Joseph I. Parker (N.Y., International Missionary Council, 193) and the World Christian Handbook, 1949 and 1952 editions, edited by E. J. Bingle and K. G. Grubb (London, World Dominion Press).