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The Development of an African Catholic Church in the Kingdom of Kongo, 1491–17501

Published online by Cambridge University Press:  22 January 2009

John Thornton
John Thornton
Affiliation:
Allegheny College, Pennsylvania
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Extract

Scholarly opinion on the conversion of the Kingdom of Kongo to Christianity has generally been that it was superficial, diplomatically oriented, impure, dangerous to national sovereignty or rejected by the mass of the population. This article argues that although Christianity in Kongo took a distinctly African form it was widely accepted both in Kongo and in Europe as being the religion of the country.

This was possible because Kongo, as a voluntary convert, had considerable leeway to contribute to its particular form of Christianity. Also, European priests were much more tolerant of syncretism in Kongo than in regions like Mexico, where colonial occupation accompanied the propagation of Christianity. Kongo's control over the theological content allowed the religion to gain mass acceptance while its control over the Church organization and finance allowed it never to be an instrument for foreign domination, in spite of Portuguese attempts to use it as a ‘fifth column’. When European priests arrived in Kongo during the Portuguese colonial occupation at the end of the nineteenth century, they rejected the local form of Christianity, thus ending its acceptance among Europeans as Christianity.

Type
Research Article
Information
The Journal of African History , Volume 25 , Issue 2 , April 1984 , pp. 147 - 167
Copyright
Copyright © Cambridge University Press 1984

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References

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63 Nacional de Madrid, Biblioteca, MS 3533 de Teruel, ‘Descripcion Narrativa’, fo. 99.Google Scholar The description is complete with terminology of non-Christian nkisi which he was bent on destroying.

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99 Ibid, I, 537–8.

100 Bernardo da Cruz, acting bishop on São Tomé, exercised his powers through his cousin who was appointed a vicar to Kongo, Bernardo da Cruz to King, 3 November 1542; Brásio, , Monumenta II, 118–119.Google Scholar Manuel Pacheco tried to enforce his rule earlier, but without success, Pacheco to King, 28 March 1536, ibid, II, 57. On the Jesuits' difficulties see Polanco's chronicle, ibid, II, 319–21.

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108 Literate, of course, in the same sense that most European countries were in the same epoch: literacy confined to the upper classes.

109 For example the Portuguese sailor in French service, João Afonso, noted in the mid-sixteenth century that Kongo had ‘monks and vicars of their own nation’ and that the king himself (Diogo or perhaps Pedro I ?) had studied in Portugal, unconfirmed but not impossible. Alfonse de Saintogne, Jean, La Cosmographie (1545) (ed. Georges, Mussel, Paris, 1904), 340.Google Scholar Musset believes that the manuscript was completed in 1530.

110 Thornton, , Kingdom of Kongo, 92–93.Google Scholar

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113 Das Cienças, Academia (Lisbon), MS Vermelho 296, ‘Viagem do Congo do Missionário Fr. Raphael de Castello de Vide hoje Bispo de S. Thomé’ (1778), fos. 53, 64.Google Scholar My thanks to Susan Broadhead for giving me a microfilm of this document. Broadhead has written a good account of the social and political history of this period. ‘Beyond decline: the kingdom of Kongo in the eighteenth and nineteenth century’, International Journal of African Historical Studies, XII (1979), 615–650.Google Scholar

114 Ibid. fos. 29–30, 32, 57, 63, 67, 68–9, 77–8 and passim.

115 Ibid. fo. 77.

116 Ibid. fo. 29.

117 Ibid. fo. 69.

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120 Ibid, II, 458–9.

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