Presentation of Thang San Mung (David Thangsan), Lecturer, Antioch College & Seminary, Yangon Campus

Prelude:
Thank you, all of you, for this auspicious privilege to present the History of Christian Mission in Myanmar. And I would like to extend my thanks to Rev. Kham Suan Hau (Principal of Antioch College & Seminary-Yangon Campus) for sharing me his precious time. Due to my poor English, I would like to make an excuse. May I present my account by reading through?

Introduction

The plentiful land, Myanmar, in which over 51 million people are living and making their tents together, since from the past 500 years ago, is one of the Southeast Asian countries, and made Indochina Peninsula as her old rugged backbone. Her internal geographical differences and minimal communication system even from long times ago, caused the socio-cultural and religio-philosophical deviation among her inhabitants. One of the reporters said that there are different 135 minorities in Myanmar. The country was administratively divided into 7 states and 7 divisions. But, all confessed together their Tibeto-Burman origin. The Bhamars, known as Burmans, are the most influential tribe and represent about 60% of the whole population. And the 80% of population traditionally confessed Therava-Buddhism, which stands as the only major religion that contributed the birth of modern Burman culture and philosophy.

Historical Background

The establishment of Myanmar runs back to not less than 2000 years in the past. Since the first century A.D., the Pro or Pyu civilization had taken place in central Myanmar. City-states, such as Vishnu, Halin, Thayekhitthaya (known as Shri Ksetra), and Thuwunna-bumi were central powers of the time.^[1] An author claimed that the origin of Burmans would be since from prehistoric period. A recent archeological discovery of anceint grave nearby the Nyiangkan Aye of Budalin Township, Sagaing Division, gave some clear evidence of Bronze Age in central Myanmar.^[2] The Encyclopaedia Britannica gave the same hint in the "Myanmar" section.^[3] Nonetheless, it is clear that the Pyus, sided by the Kanyans and the Thets, and later by the Mons also in 7th cent. were existing together in central Myanmar since the 1st century A.D.
"Old Takaung is Burman Origin" is a well known saying that means Burman history was originated at the old city, Takaung that was located in middle Irrawady river valley and its remaining can be found till today. As a result of political disaster in India, a Tibeto-Burman prince, Abiraja and his men moved to the east and later seized Takaung, the old city of the Pyus, the Kanyans, and the Thets, and became a leading figure there.^[4] Under his leadership, Takaung came to power and influenced almost all of the central plain area. This is the start of the Burman history.

The Early Christian Missions

Besides the account of oral tradition about the arrival of St. Thomas to central Myanmar,^[5] it's been more than 600 years long for Myanmar to receive Christian message. Most reliable manuscripts and inscriptions give clear evidences that European Christianity had some way and some how arrived to Myanmar since the time of King Kyiansittha, second king of Pagan Dynasty (between A.D. 1084-1112).^[6] This earlier Christianity is believed to be the Nestorian form since the Nestorian mission had already settled and flourished in China, a neighboring country of Myanmar, by that time.^[7]
After 1450s, more of Westerners came and settled in Myanmar as craftsmen, merchants, and military-men in order to evangelize the land some way, accompanying with colonialism, which Herbert Kane named "cross and flag" policy.^[8] For example, a catholic friar, Philip De Bristo is a leading figure of the time. He was known to Myanmar as a military person, hired by King Rajakyi of Arakhine State first and later became regent-mayor of Thannyin, rather than being a missionary.^[9]
During the reign of King Bayinnaung (AD 1551-1581) of Taunggoo Dynasty, two Dominican friars, Gaspar de Crus and Bonferrus, were granted permission to settle in Myanmar. And Fr. Sagismondo Clachi and Fr. Vittoni sent by Pope Clement XI were also granted the same privilege by Taninganwemin (AD. 1714-1733).^[10] By 1700s, it is said that more than 1700 catholic Christians were evidently under the pastoral care of Father Manuel De Fonseca and Father Denis Arthumax in central Myanmar. And this primeval Christian missions reached, including the capital Ava, to some important places of the time, such as Nabath, Lettawya ChiangOo, Tapeyin Kyuntaw, Mosophu Shwebo, Alan Halin, Sikeim Thitseim, Sinkun, and Sinku.^[11]

The Protestant Christian Missions

In 1807, three missionaries under the leadership of Philip Carey, from British Baptists Mission came to Yangon and settled there for sometime with no convert.^[12] But, they could do a lot of good things for new comers by buying great length of land for mission station, which became present compound of Myanmar Baptist Convention in Yangon. Later, Carey joined Government service and became a helper to the next comer, Rev. Adoniram Judson.
The first American Baptist Foreign Missionary, Rev. Adoniram Judson and His wife Ann landed to Yangon in 1813.^[13] They spent the first three years of their missionary service for learning Burman culture, language, and the Pali, the official language of Buddhism. After six years of toiling and witnessing, they won their first convert, Maung Naw, known as U Naw.^[14] Judson ever tried his lifestyle and his preaching-style to be Burman way. He adopted Burman Taya Zayat^[15] tradition and built a Zayat beside Shwe Dagon pagoda to receive new comers and take counsel with. It is said that he could not preach even in his native English language during his first time-home-coming to America, nearly after 20 years of his settlement in Myanmar. But, poor fateful was Rev. Judson for he had to struggle during the intense Anglo-Burman wars. Sometimes he was accused to be conspiracy, sometimes was put to prison as a foreign spy, sometimes was left for lion's meal, etc. But, he tried to finish translating the whole Bible into Burmese, publishing the first English-Burmese Dictionary and Burmese-Pali Dictionary during this troublesome days. He lost his first-born son, and even his wife thus people thought that he spent all these for nothing. But, he claimed that he would re-write all his labors on the mount of Zion when his loving Lord comes in glory. He invested his strength, his times, and all of his energies for this land but he did not receive even an inch for his burial place that next generation would give him their respect. For seamen had thrown away his body into the deepest sea that nothing of him might be left for remembrance.
In 1825, some Anglican missionary-friars also came to Myanmar^[16] and established the church of the Englishmen among the Burmans. By 1900s, numerous missionary-careers, such as the Methodists, the Brethrens, and the Presbyterians, could be found in Myanmar, spreading across the land. Nevertheless, none of these mission services could finish their holy purposes in Myanmar till today. Concerning with this unproductive labor, we did not dare to blame any one except ourselves.

Modern Myanmar Christianity

1st Period (1900-1950): As Historian Herbert Kane accurately named the 18th and 19th century mission services as Westernized; Christians in Myanmar were sometime accused to be worshipers of Western culture, especially before 1960s. This became a big hindrance to evangelize new generations those who had more strong national spirit.
2nd Period (1950-1970): The great mark of this period is spiritual lukewarm ness. Since it is the time of new generation to replace the old aged fathers in Church-affairs, the deep feeling, the strong decision, and the pure commitment of forefathers were largely forgotten by these young generation that led the Church to routine-worship service, nominal Christian living, and mechanical leadership. Moreover, some political changes were happened after 1960s that demanded all foreigners, including missionaries, to leave the country and to cut off all foreign ties in that way the Church became isolated more and more from the outside world until 1990s. In fact, a professor correctly named Myanmar Christianity as "Isolation Theology."
3rd Period (1970- ): After 1960s, an evangelical awakening began to blow over traditional churches in Myanmar in spite of their isolation. After 1970, these renewal movements were followed after by Pentecostal/Charismatic revival that had its root in Myanmar since 1924. And new indigenous mission foundations were forming up as a result to these revivals. Further more, the last decade of 20th century is a remarkable time of evangelization in Myanmar as it is the best time ever since 1963. Due to socio-economic changes in the land that had taken place after 1990s, churches are profitably granted some length of freedom to evangelize, and almost every denominations launched various kinds of church planting ministries and opened theological institutions far and near. Consequently, we have numerous mission foundations and new churches even unable to count them all. But, Christian percentage remains still the same. Seemed never known to leave its old percentage (six plus percent of the whole population).