A GLIMPSE OVER THE FACT: A Retrospection about Christian Mission in Nepal

By Janak BC, Nepalgunj

Cell: 98481-22125, Email: [email protected]

1. 1. Overview

The paper intends to present a brief historical account of Christian mission in Nepal, and
see how gospel of God has reached into the corners of Nepal. The statistics that is
mentioned in the paper is just to show the glimpse only. The main source that I have
referred in the article is from the Joshua Project which is not a formal research
organization. It rather seeks to compile and integrate ethnic people’s information from
various global, regional and national researchers and workers into a composite whole.

There is not much

research done in
regards with the
churches in Nepal. Dr.
Cindy Perry started a
couple of research
papers in 1990, and her
doctoral research paper1 which was on the history of Nepali churches around the world.
Another recent update comes from the Dr. Rajendra K. Rongong whose work is based
on the experiences of many early Christians and the information obtained through
church leaders’ responses.

1. 2. Short History

1. 2. 1. A Pilot Phase:
Dr. Perry records that Father Joan Cabral of the Jesuit order was the first Christian
recorded to have visited Katmandu.2 Jonathan Lindell mentioned that the first
missionary arrived into Kathmandu in 1707, but departs for Lhasa soon. This followed by
others coming to Kathmandu valley.3 Over the span of the 54 years of the active work of
the Mission in the Nepal valley, 29 Capuchin missionaries lived there (1715-1769).

1
Nepalis Around the World; Emphasizing Nepali Christians of the Himalayas in 1997.
2
Rajendra k. Rongong, “Early Churches in Nepal: An Indigenous Christian Movement Till 1990,”
(Kathmandu, Ekta Books, 2012)21.
3
Jonathon Lindell, “Nepal and the Gospel of God,” (Kathmandu, the united Mission to Nepal and
Pilgrims Book House, 1997) 16.
During the time of King Prithvinarayan’ s time, the circumstances of the Fathers and of
the Christians became extremely difficult. The Capuchin Fathers were under heavy
suspicion and disgrace, and were unable to do their usual work. The local government
maltreated missionaries, and tortured the converts. Under these circumstances, the
Fathers came to the decision to leave the country along with fellow Nepali Christians in
February 1769.4

The 18th century had brought the Gospel but failed to present it in right away.
Capuchins tried to convert the locals rather than displaying the truth to the locals. For
Capuchins, tradition took root than living Christ-like-life. The religious tradition
became stronger, and conversion became prominent among Nepalis. Locals perceived
them as someone who came to endorse a ‘foreign religion’ to them when there was much
tension and strife at home. Perhaps this was the reason; Lindel says that the Capuchins
considered their mission in Nepal largely a failure.

1. 2. 2. A Dark Phase:
Nepal was a closed land for the gospel after the catholic missionaries were exiled.
Christians were banned from entering the Country until the middle of 20th century.
Over the next 80 years or so the increasingly immature leadership from the throne
allowed Jung Bahadur Rana to become Prime-minister after the Kot Massacre in 1846
and de facto ruler in Nepal. For the next 104 years, the country was oppressed under the
Rana regime which kept the country in isolation from the rest of the world. However,
some of the Rana Prime ministers had a positive approach to India and the Arabian
countries and Britain5 as well, which ultimately helped Nepal and was reflected in
Nepal’s architecture, education and other infra-structures.

1. 2. 3. A Freedom Phase:
In 1951, the Rana regime ended and the Shah dynasty was restored to power. At that
time, the country was opened up to foreigners and the first foreign (Protestant)
missionaries were allowed to enter and work in Nepal. Apart from an abortive attempt at
multiparty democracy in the 50s, Nepal was ruled as an absolute monarchy under a one-
party Panchayat System until 1990 and it was still the only Hindu kingdom in the world.
During this time it was illegal to change one’s religion or proselytise: nevertheless the
Nepalese church started to grow.

4
Ibid, p.17.
5
This relationship developed after Jung Bahadur’s visit to Europe in 1850-51.
 1. 2. 4. A Golden phase:
The 2008 was a historic year for all Christians in Nepal in every sense of the term. In
2008, the country was declared a Federal Democratic Republic. An interim Constitution
was also promulgated which made Nepal as a secular nation. Christianity was no more a
foreign religion but one among many religions of Nepal. Christmas day was declared a
gazetted public holiday from 2008. The first president of the Federal Democratic
Republic of Nepal visited Nepali Isai Mandali, Gyaneshwar to celebrate Christmas with
the Christian congregation. Along with those freedoms, there were others who disliked
the presence of Christians. However, some of the groups started to fight against this
move. One of those is the National Democratic Party who wants the country to return
to Hindu kingdom. We are still running on the interim constitution, and the country has
not got the Constitution whose drafting process has not ended yet.

What is happening at the moment in Nepal? Rongong puts in a positive framework,

saying, the churches are emerging as mainline churches with having ample membership
because of which they have become self-supporting. Holistic mission is being founded
by some churches. The church groups such as National Churches Fellowship of Nepal
(NCF), Nepal Christian Society (NCS) and Nepal council of Churches are formed. Many
small church planting movements have risen over the years. In several districts, Christian
societies have emerged. Christians are actively participating in the political lead and
decision-making arena. The youth and emerging leaders are mobilized through an
initiative of student ministry and other professional group.6 Having said all those
initiatives, it is observed that Christian missions have not yet reached in Mid and Far
West of Nepal comparing to the other regions. Many such missions are mobilized from
the capital base and this; sometime do not show an enough justice. It is seen that most of
the training sessions fail to present the fundamental teachings. The teachings are mostly
relied on the experiences and testimonies than the Bible focused teachings. A sound
biblical teaching is needed to help the Nepali churches in remote areas.

A very short glimpse of the Nepali Christianity in Nepal7

S.N. Name of the Christian Christian Total Total Growth

Region Population Population Growth Percentage
in 2001 in 2011 in Number

6
DIA takes initiative to train the emerging leaders to empower the next generation.
7
This statistic does not rely on my research; rather it is adopted from other different sources. Such as
www.nepalichristianity.com; and Joshuaprject.org. This may not be the fact but gives us enough to guess how
the Christianity has flourished over the period. It is estimated that by the year 2000, the population of Nepali
Christians was 800,000. With that ratio, the population might have escalated to more than a million by now.
 1 Eastern Deve. Region 29280 78664 49384 168.66
2 Central Deve. Region 46181 165569 119388 258.52
3 Western Deve. Region 13662 53747 40085 293.41
4 Mid-Western D. 6763 49913 43150 638.03
Region
5 Far-Western D. 6090 27806 21716 356.58
Region
Grand Total 101976 375699 273723 268.4

1. 3. How the Great Commission could be achieved here?

Having focused unto the Mid and Far West Nepal, there are limitations and difficulties
due to the demographic structure and socio-political situation. As I have already
mentioned that there is a balance teaching required into our evangelism module. A sense
of evangelism and discipleship need to be incorporated together. Few are the areas that I
have addressed

1.3.1. Biblical teachings:

This does not mean that we do not have training centres and Bible schools. Our
resources are not accessible to the mid and far west as we see many of the training centres
and schools are confined into the capital. Alternatively, the mission would have been
easier if the locals are empowered and mobilised for the greater mission ahead. The
leadership team requires the trust and confidence on upcoming generation, and this is
sometime risky also. Are we willing to take those risks?

1.3.2. House Church concept:

I assume that the concept of house churches seems to be more practical in the hills and
mountains. A part of the reason is that it is less institutionalised and more sustainable
having optimum growth rate and easy access for the locals. There are always risks having
independent groups which needs be dealt well in the house church structure, having a
clear strategy and vesting the decision making power unto the local.8

1.3.3. Vernacular languages:

Nepalis from the mid and far west are more culture sensitive. Our dialects and languages
play a vital role in the great commission mission. Illiteracy is one of the main stumbling
blocks especially when we go in the hills and mountains. I am mentioning this issue as I
have observed this as a major problem in Achham.9 How do we tackle the evangelism

8
We probably need see an experience of the Chinese churches, and how the Lord is adding new people
into the churches.
9
Janak BC, Issues of Migrants’ Families in Dhakari, Achham and their Challenges: A Missiological
Perspective (unpublished, 2011), 43.
and then followed by Discipleship with those people who could not access to God’s
word by themselves.

1.3.4. People are on the move:

This is a reality of mid and far west Nepal where 23% of total population live with 42%
of its territory. The two regions are home to 703,500 adolescent girls and 1,588,175
women of reproductive age. Most of the menfolk from mid and far west have migrated
to gulf countries or in India. This has left their families in different tragedy. Probably we
could together perceive this reality from a close.

1. 4. Recommendation:

Having put all those information, I am once again advocating that there is a need to do a
comprehensive research on this issue. Above mentioned figures and statistics are mostly
from a secondary sources and it may not give a justice to the topic. Therefore, I would
highly appreciate if someone takes an initiative to do a study about the Nepali Churches
in the Mid and Far west.