CHAPTER — IV

CHRISTIANITY IN AHDHRA AND

RAYALASEEMA REGIONS
 The present chapter deals with the growth and development

of Christianity in Andhra Pradesh which is inhabited by the Telugu.*

Speaking people of India, Since this is an historico-social study it is felt

necessary to trace in brief the political history of the Telugus till the

formation of Andhra Pradesh State. The Telugus lived in Deccan** of the

Indian peninsula lying to the South of the Narmada River.1 The Deccan is

usually understood to designate the South excluding Tamilnadu and

Kerala.2

The Andhras or the Telugus lived at the mouth of the river

Godavari and perhaps further to the North. The Andhras developed one

of the greatest kingdoms in the Deccan which extended from the Western

* The original meaning of the word 'Telugu’ is not quite certain. Some
Puranic writers derive it from ‘tre-linga’ as indicating the country
between the three Shiva Lingams of Draksharama, Srisailam and
Kaleshwaram.

** Deccan is the vernacular pronounciation of the Sanskrit word ‘Dakshina’

namely Southern.

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to the Eastern Ghats, with its capital at Srikakulam and later at

Amaravathi, ruling from 220 B.C. to 226 A.D.3 From the 10th century upto

the commencement of the 14th century there were three Hindu Kingdoms

between the Tapti and the river Krishna, (a) the Yadavas of Devagiri

(1000-1311), (b) the Ganapatis of Kakatiyas of Warangal * (950-1322) and

the Hoysalas of Dwarasamudram (1050-1331 ).4

The Muslim rule which extended from 1001-1764 in India

began its first invasion in 1294 South of River Narmada. The three Hindu

Kingdoms were reduced to Muslim subjection between 1307-1311.5 For

the purpose of easy administration, the Sultan of Delhi made Deogiri or

Daulatabad the capital of Deccan. He appointed an imperial viceroy to

have an overall control of Deccan. He divided Deccan into four provinces

and appointed a Muslim Governor, or Amir to each of these Provinces.

VIJAYA NAGARA KINGDOM :

In 1334 the Telugus of Warangal revolted, recovered their

independence and formed the Telingana Kingdom.6 In 1565 the

Vijayanagar Kingdom was defeated at Tallikota by the United forces of the

* The Kakatiyas derived their name from Kakati or Kakatamma, a form in

which the ancient Dravidian Mother Goddess was worshipped among
the Telugus

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Kingdoms of Bijapur, Golconda, Ahmednagar and Bidar.7 The defeat of

Vijayanagar Tallikota proved a turning point in the history of Andhra. It

established the supremacy of Islamism in Deccan for about three

centuries. The Kings fled and resettled at Penugonda, then at Chandragiri

and find another line of dynasty known as ‘Karnata’8 which extended over

the whole of Southern India for about a century.9

MUSLIM KINGDOMS :

Hasan Zafar Khan with the Muslims of Deccan revolted

against the Sultan of Delhi and established the Bahmani Kingdom with

Gulbarga as its capital in 134610 which was subsequently split into five

Sultanates: Ahmednagar, Berar, Bijapur, Bidar and Golconda. These

Kingdoms were always at war with each other, yet they joined together,

when it was a question of fighting against Vijayanagar. Golconda was the

capital of the Kutub Shahis until the foundation of Bhagnagar in 1589. In

1687, Aurangazeb conquered it after a siege of eight months and annexed

it to the Moghul empire.

MOGHUL EMPIRE :

All ready in 1591 Akbar, the Moghul Emperor from North

India sent embassies to the four Kingdoms of Deccan to have them

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recognise his authority. Only Khandesh submitted but later rebelled

against Moghul Emperor in 1601.

In 1635, Shah Jahan fought against the Sulthan of Bijapur,

which resulted in the Sultan’s obedience to the emperor and the

appointment of Aurangazeb as the Viceroy of Deccan, having charge over

the four provinces of Khandesh, Beer, Telingana and Danlatabad.

When Aurangazeb succeeded to the Mysore in 1658, he

carried on his aggressive policy of conquering the Sultans of Bijapur and

Golconda in 1686 and 1687 respectively.12 On the death of Aurangazeb

in 1707, the Moghul empire was in utter confusion and several

independent principalities came into existence, the Principal ones being;

Hyderabad, Maratha Kingdom and Mysore.

Here it is described the political history of Hyderabad until

the formation of Andhra Pradesh. The State of Hyderabad was founded

by Mir Quamruddin Chin Qilich Khan. He was the son of Aurangazeb’s

general, Ghazi-ud-din Khan Feroz Jang. In 1713, six years after

Aurangazeb’s death, Emperor Farruksiyar made Mir Qamruddin, Viceroy

of Deccan, with the title of Nizam-ul-Mulk Feroz Jung. Later Emperor

Mohammad Shah conferred on him the title of Asaf Jah. By 1724, Mir

Qamruddin made himself virtually independent of Delhi.

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THE NIZAM OF HYDERABAD UNDER BRITISH PROTEGE :

On September 1, 1798 Lord Wellesley made the Nizam of

Hyderabad to accept the Subsidiary Alliance on the death of General

Raymond on March 25, 1798. The Nizam was the first one to come under

this ‘Subsidiary Alliance’. Once this was concluded, the Nizam Ceded the

districts of Bellary, Cuddapah, Anantapur and Kurnool to the English13

which are known as Ceded Districts in the history of Andhra Pradesh.14 In

1947, when India gained its independence, the Nizam of Hyderabad

wished to remain independent without joining the Indian Union. He was

adamantly jealous of his independence. There was unrest and fear in

Hyderabad for the non-muslims. As things were getting out of control,

Hyderabad was given an ultimatum by the Government of India to join the

Indian Union. On September 13, 1948, the Hyderabad army surrendered

to the Indian troops under Major General Chaudhuri.15

FORMATION OF THE STATE OF ANDHRA PRADESH :

India after her independence divided the country into

linguistic states in 1956 in pursuance of States Reorganisation Act, 1956.

The present State of Andhra Pradesh was formed out of the old Madras

Presidency under British Administration and the Nizam’s Dominion. At

one time the whole area of the present State belonged to the Nizam. By

stages the British acquired the seven coastal districts - Srikakulam,

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Visakhapatnam, East Godavari, West Godavari, Krishna, Guntur and

Nellore and the four interior districts - Cuddapah, Kurnool, Anantapur and

Chittoor - called the Rayalaseema region. As a culmination of a long

struggle of the Telugu speaking people to have a separate administrative

unit of their own, Andhra State was created on September 14, 1953 with

the Eleven Telugu Speaking Districts of Madras State. Later in November

1, 1956 the Nine Telugu Districts of the Nizam’s Dominion were merged

into Andhra State which was then known as the State of Andhra

Pradesh.16

ADVENT OF AND EARLY CHRISTIANITY IN ANDHRA :

As stated in the earlier Chapters, it was in A.D. 52 that St.

Thomas introduced Christianity in Kerala in South India. However,

Christianity was limited to the South West Coast of India, i.e., within the

boundaries of Kerala State only until the arrival of the Portuguese in India

in 1498 and later by East India Company from England in Seventeenth

Century. The dynamic spirit of missionary activity began in different parts

of India including Andhra and other parts of the State during these

periods.

Although the first contacts of the Telugus with Christianity

were established at the beginning of the 16th century, the seeds of

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salvation have not taken deep root among them during the first three

centuries in the Nizam’s Dominion. The reason could be political, the

attitude of the Telugus towards Christianity and the lack of missionaries to

spread the Faith.

POLITICAL

In the 16th century, the present day Andhra Pradesh was

divided among the many kingdoms. Most of the land was in the muslim

kingdoms and the southern part of Andhra Pradesh was under the

Bisnagar kingdom. The idea that religion of the Ruler should determine

the religion of the subjects accepted in the XVI century, was no exception

to the greater part of Andhra Pradesh as it was under the Golconda and

Bijapur kingdoms. The Prophet ‘Allah’ gained more followers than Christ

in these parts. The missionaries tried to penetrate into these kingdoms,

but without much success. The rulers were frequently at war with each

other, with the result that the missionaries found it difficult to penetrate into

the interior.

ATTITUDE OF THE TELUGUS TOWARDS CHRISTIANITY

At the beginning of the 16th century the missionaries who

came in contact with the Telugus, found them rather inimical to

Christianity, although by nature they are very kind and sympathetic, due to

the instigation of the Brahmin gurus. The Hindus argued that as it is not

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good to change one’s wife, so it is not proper to change one’s religion.17

Missionaries could not travel in the mountain area with safety as there

were a lot of highway robbers. In other words, Telugus were not very

much prepared for the Word of God in the 16th century. Although there

were some Portuguese and American Christians settled down in Golconda

for trade, they were far from being exemplary in Christian life.

LACK OF MISSIONARIES:

The early missionaries who had come to India, concentrated

themselves on the coastal areas. Very few really tried to go into the

interior. A few missionaries did travel across the vast and extensive

Bisnagar kingdom. They set the spark of Christianity at the very heart of

the kingdom, namely, the capital of the kingdom. Unfortunately they did

not persevere in their efforts of conquering souls to Christ in these parts,

for whatever reasons it might have been. At the very beginning, a new

Christian needs a constant reminder and an encouragement to face all the

difficulties arising from social and family life. This was not given to the

new Christians. There were times when the Christians of these parts were

neglected even for a period of forty years. Therefore how could any one

expect Christianity to take deep root among the Telugus in the first two

centuries? While the number of Christians started increasing in a few

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centres, they were completely abandoned due to lack of personnel, so

much so, that the Theatines and Augustinians themselves ceased to exist.

- f
One begins to wonder why the mission work suffered so

much among the Telugus, while at the same time it prospered in the

south. The first reason is that at a later period, after the fall of the

Bisnagar kingdom, the country was under the muslim rulers.

Secondly to add that many missionaries were not too

interested in going to the interior of the country? Instead of affirming this

statement, let us quote the words of Robert De Nobili, who wrote to his

General in 1609 :

“It is, but too true, till that now, our Fathers have hardly tried

to enter into intercourse with the people of the interior. Thus the way to

the conversion of India is shut among the people of the interior. All our

reputed missionaries are content to employ themselves in the colleges of

Cochin and in the four residences we have along the coast, and shut their

eyes to the innumerable multitude of souls living in those wide-spread

lands of India. Only a few try to penetrate into them.”18

CATHOLIC MISSIONS IN ANDHRA :

The first contact of the Telugu people with Christianity dates

back to 1505 on the arrival of Fr. Luis de Salvador, a Franciscan

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Missionary who came as an ambassador to Vijayanagara empire from

Portugal. His main object was two fold - to win over the friendship of

Vijayanagar ruler for the advancement of the Portuguese trade in India

and to obtain permission to preach the Gospel.19 His approaches and

discussions with Brahmins with regard to religious aspects did not bear

any fruit but on the other hand, he was even ill treated by them. During

his preaching he could make single conversion before he was murdered in

the capital of Vijayanagar empire by a mission. Although the atmosphere

in the South India was not very favourable to the missionaries, the

missionary activity went on. It was Antonia de Padraoe, another

Franciscan, who came to India sometime in 1530 converted and many to

the Christian faith in the kingdom of Vijayanagara empire. He also built a

Church there. During the reign of Ibrahim Adil Shah I (1535-37), there

took place good number of conversions to Christianity from the Golla, Sale

and Goundla castes at Mudgal and Raichur areas.20

JESUIT MISSION :

The Jesuit missionaries came to India in 1542. In the

beginning they too confined to the coastal areas but eventually they began

to extend their apostolate to Bijapur and Vijayanagara empires as well. In

the year 1561, the King of Bijapur requested the Archbishop of Goa, to

send two scholars. The Archbishop sent Gonsalves Rodringuiz and

Superior of the Dominicans. Though they were received well by the king,

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soon the Bishops realized that the king of Bijapur asked for them only out

of curiosity and nothing else. They returned to Goa, disappointed. Yet

according to a Report of 1582, they made a few conversions in Bijapur.

In 1608, two Jesuit Missionaries requested the ruler of

Bijapur to grant permission for a Christian settlement and to construct a

Church in Bijapur. The King favoured their request on one condition that

the Portuguese should allow for a construction of a Mosque in Goa. This

condition was not liked by Portuguese and hence the whole idea was

given up. But their third attempt in 1662 was successful. The king gave

them permission to build a house to a Christian missionary. This act has

resulted in immigration of Christians from Portuguese territory to Bijapur.

Franscesco Manco, the Jesuit Missionary toured the

kingdom of Golkonda in 1641. He travelled across the kingdom from one

end to the other and ultimately started his apostolate at Masulipatnam.

His travel and gospel preaching has resulted in the establishment of two

Christian Mission stations, one at Golkonda and the other at

Masulipatnam. The Jesuit Mission constructed a Church at Masulipatnam

in 1652 to facilitate 300 Catholic converts. In due course Franscesco

Manco expanded his activities and as a result of which several churches

were established at Narsapur, Bimilipatnam, Chicacol (Srikakulam) etc. A

Church was built at Hyderabad in 1652 with a congregation of 100

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Christians. Another Church, built 6 miles away from Hyderabad incourse

of time was dedicated to our Lady of the Rosary, with a following of 300

Christians.21

Carnatic Mission was one of the most flourishing missions of

the Jesuits in the Telugu country in 18th century. To achieve their goal of

evangelism, they resorted to different methods.22 They provided funds and

presentations to disarm enemies and there by secured the favour of

princes. They entered into secret deals with different warring groups, one

against the other and thus avoided hostility from both the groups. They

commanded respect from the educated masses by their own scholarship

and linguistic ability. They won the confidence of the poor by living with

them and suffering with them. They exercised authority over the minds of

the credulous by assuming to perform miraculous cures through their

blessings and prayers. They accomplished surprising results by gaining

control of mental process of diseased and afflicted persons. Above, all,

they committed themselves unreservedly to the endurance of persecution

when it met them. They baptised a large number of people but majority of

them were either aged persons or little children, or the sick and the

dying.23

Fr. De. Nobile was another popular Jesuit Missionary from

Germany who propagated gospel from Madurai in South India. His broad

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ideas made them clearly distinguished between religion and social

customs, between superstition and good manners, between faith and

nationality. Though he faced thousand difficulties and numberless

hardships, success crowned his enterprise.24 The most commendable

thing Fr. De Nobili of Madurai was - his adoption of Food and Clothing of

Brahmin and the retention of the manners and customs among the newly

baptised Christians which he found not contrary to the new faith. He

insisted that the Jesuit Missionaries going to the missions should possess

the qualities namely acquisition of the vernacular literature, efficient

organisation, condemnation of polygamy, opposition to idolatry, personal

courage, and endurance for suffering. This new approach brought greater

results in the context where the Jesuits failed a hundred years ago. This

only showed how a suitable method of human approach and intellectual

persuation could reap fruit where there was none before.

THE JESUIT ACTIVITIES IN ANDHRA :

Calmette mentioned in his letter of September 17, 1735

about the conversion of a Lady, Ann, the first convert from the Kamma

caste in Andhra. The whole incident had a lot to do with belief in magic. A

young woman was afflicted with some maladies. It was attributed to

witchcrat practised by a relative of her who once unsuccessfully tried to

solicit her. Whatever might be the cause of her affliction, the poor lady

was subjected to a great suffering. The relatives rushed her to the

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Brahman Priests and other magicians who they thought could cure her.

Calmette says:

“Every night, she was agitated by the most frightful

phantasms, which tormented her so much that she
became quite emanciated loosing all her strength. Six
long months she suffered when, at last, she had
recourse to Jesussist Priest. It required little
persuation to make her see the necessity of becoming
a Christian. In fact there and then, she placed herself
under instruction of Lord Jesus Christ.25

She was relieved of her affliction and received baptism with a

changed name namely Annamma. This incident spelled over the beliefs in

witchcraft and paved the way for the spread of Christianity in upper castes

especially in the villages in Guntur, Nellore and Chingelput districts.26

A large number of Kamma Christians in Guntur, Nellore and

Chingulpet Districts claimed themselves to be the descendants of the first

Kamma Christians and also of the commonly found Christian name

Annamma, who was the first convert from Kammas and from her a large

number of Kammas embraced Christianity in the later part of 18th

Century.27 Though the Roman Catholic Missionaries could convert many

people into Christianity drawn from upper castes in Andhra, but till the end

of Seventeenth Century they could not covert anyone from among the

depressed classes i.e., Malas and Madigas into Christianity.

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 Most of the Roman Catholic Missionaries were Doctors.

This medical knowledge helped them much in their missionary work.

Once it so happened that one Zamindar who was the nearest relative of

Nawab of Kurnool brought his daughter for treatment to Roman Catholic

Bishops. That daughter after listening to the teachings of the missionary

went back to her home and sent her servant to bring that missionary to

Kurnool. Meanwhile that daughter died without taking baptism from the

missionary. Later her parents got baptised. That servant also later took

the name as Paul and took baptism. When this servant refused to worship

the Zamindars’ Gods he was sent out from his job. Later, he became a

catechist and started preaching the Gospel of Jesus Christ and reached

Cuddapah. There he changed one Brahmin by name Thimmaiah and

baptised him. Later he also treated the ill health of the daughter of Nawab

of Cuddapah and as a gratitude the ‘Siddavatam’ Zamindary was donated

to one of the Christian missionaries.28

At that time one by name 'Rachappa' was living in Rajampet

in Cuddapah district. He was married and had no children since long time.

On one night when a Roman Catholic monk was passing through

Rajampet, Rachappa gave him shelter in a animal shed. At that night,

Rachappa found this monk feeling down and praying at length, Rachappa

fell on the feet of the monk and requested him to pray God to give him

children. The monk after praying for him left the place by giving him some

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Christian literature. After sometime Rachappa's wife begott one male

child. Then for more than four years not even one Christian preacher

passed through his area. Thus he travelled to Pondicherry by foot and got

himself baptised. After coming back to his area he converted as many as

forty families into Christianity.

In this manner the Roman Catholic Churches were

established in Andhra Pradesh starting from Mysore to Guntur. But till 19th

Century effective missionary work was not carried out in northern part of

Krishna river.29

PROTESTANT MISSIONARY ACTIVITIES IN ANDHRA :

The history of Protestant Missionaries in Andhra presents

special features when compared to the history of the Catholic

Missionaries. First Catholic Missionaries were active when Portuguese

and French were strong in India. Once these powers declined, the

Catholics lost their importance. Secondly, the Catholic Missionaries were

not very successful in the area of proselytisation or social services. Lastly,

Protestant Missionaries took up their work with much zeal and

enthusiasm. But such qualities as devotion to duty and sincerity of

purpose could not be found among the Catholics in greater degree. Thus

the history of Protestant Missionaries presents some interesting features.

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Before 1805 there was little Protestant Missionary activity in Coastal

Andhra Desa. This was the situation inspite of the fact that the area was

close to Madras and easily accessible from the sea. In 1804, when the

London Missionary Society was established in Andhra, the activities of the

Protestant Missionaries were quickened.

Bartholomeu Ziogenblag was the first Protestant Lutheran

Missionary to visit the Andhra Desa.30 He was sent by King Frederick IV

of Denmark in 1706 on behalf of the Royal Danish mission to work among

the Tamils.31 During his course of work at Tranquebar, he made a short

visit to Tirupati in 1716. But it was his successor, Benjamin Schultz, who

started work among the Telugu people shortly after his coming to Madras

in 1726. He learnt Telugu and translated the Catechism and the New

Testament. As to the point of conversions, the early reports of Schultz do

not distinguish between Tamil and Telugu converts. Schultz's successor

John Philip Fabricious continued to work among the Telugu people in

Madras.32

The Dutch Missionaries who stayed in India were people

with strong will power. They were the Protestant Missionaries who lived in

areas like Pullikota, Bundar (Musilipatnam) and Khammammet in Andhra.

The tomb of Jacob Dedil is the oldest of Tomb of Dutch in India.

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 There is also a story on Abdul Hassan, the youngest Nawab

of Golkonda. In 1676 he visited Bundar. There the Dutch traders invited

him to Sunday Church service and after the Church service, as mark of

respect all the Dutch traders who attended the church arranged sing and

dance programme.

Some historians also say that Christianity entered Andhra

region through Karnataka Mission during 1700 A.D. In 1701 A.D.

Missionary Father by name Mr. Matwing succeeded in converting one

‘Velama’ family at Punganur in Chittoor District, Rayalaseema Region.

Gradually Punganur became the Centre for the spreading of Christianity.

From there with the help of rich families like Velama Kapus spread the

religion to Venkatagiri (Nellore District) and Perakuru villages.33

Ranga Reddy, a rich man of ‘Mudigubba’ village in

Anantapur District suffered with chronic disease. He was healed by the

prayers of one Missionary from Krishnapuram by name Mr.Reegak. with

this influence the reddies of Mudigubba and Almur villages converted into

Christianity.

During the period between 1743-1776 Christianity declined

in other regions except Guntur district. In 1743 the armies of Nizam

destroyed the Churches of Kambala Dinne in the District of Cuddapah.

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Chruches in Krishnapuram and Mudigubba were destroyed by the

Palegars of the Region. The same treatment was meted out to

Venkatagiri Churches also. Some Christian families of Nellore migrated to

Guntur District. Christianity was able to stand in this region due to the

influence of French authority. The missionaries could secure 17 !4 acres

of land as ‘Inam’ in Mutlur village. After the Establishment of English

authority in 1788 A.D. the work of these missionaries declined slowly in

Guntur district.

There were also the American Christians lived in Bundar and

they built one Church in 1782 at Bundar. The Anglo-Indians, who were

born to European Male and Indian Female couples also used to gather as

small groups in areas like Kurnool and Cuddapah whenever they camped

at these places.34

SPREAD OF CHRISTIANITY DURING EIGHTEENTH CENTURY :

Sixty years prior to the year 1810 the Christian Church faced

difficult situations due to frequent wars and the normal conditions in the

country were disturbed. Consequently the Christian Missionary work

received setback in Andhra Region. In 1751 the French after gaining

Kurnool area persecuted many non-Christians. This activity of French

created hatred in the minds of people towards Christianity. Some

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Christians started deserting their dwelling places. In other local wars

some Christians who could not bear the persecutions that came from non-

Christians left to Nellore and Guntur districts via Anantapur and Cuddapah

areas. Among them some could settle at ‘Aler’ and constructed one

Church. When these people also received problems from local people

they left ‘Aler’ leaving one Dalit family who belonged to ‘Maha Caste’ so as

to enable them to lookafter the Church. But this Church was collapsed

due to heavy storm struck the area in 1864.35

In Andhra region the Christians faced persecution not only

due to frequent wars but also from native Kings. Specifically since 1784

onwards Tippu Sultan started paining the Christians of his region.

Consequently many of the Catholic churches were destroyed. Christians

were put in dark jails for years together.

The Church history of Andhra Pradesh also gives terrific

incidents of drought and the epidemic deceases that hit the lives of the

people in general in Andhra areas especially during 1802-1810. Due to

Cholera which hit the Deccan area, many villages were uninhabited. The

drought which hit in Andhra region during this period also caused heavy

sufferings to Christians of this region and young missionaries also lost

their lives.

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 During this period ‘Renta Chintala’ was a village in

Cuddapah district and few families of Reddy converted Christians were

living. Though their ancestors were Christians but as there was no

continued evangelic work in those areas after some years they left

Christianity. The Christians of ‘Proddutur’ in Cuddapah District during this

period deviated from Christian religious principles and started marrying

Hindus.

Nandyal area of Kurnool District also figured much in the

early Christian Church history in Andhra Pradesh. During the year 1810,

few ladies from Nandyal travelled to Proddutur in Cuddapah district.

When they were witnessing one Church worship organised by Catholics,

they were much impressed by the order of service and started enquiring

about Christ and Christianity. Later they embraced Christianity and went

back to their homes and converted many of the Hindus along with their

family members. But these families through strongly attached themselves

to Christianity did not make any efforts to propagate the religion. By the

year 1847 the Christian population in Cuddapah District was 700, in

Kurnool 400 and in Guntur 700.36

During the year 1830’s one person by name ‘Aakula

Nancharu’ who belonged to a depressed class from Andhra area was a

village youth and he was a cotton merchant. He had a great desire to

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know about God. He travelled many places in search of truth and finally

he reached famous Temple at ‘Ahobilam’ which is situated near Allagadda

of Kurnool district in Rayalaseema region. When he entered the temple,

the Brahmins identified him as a Dalit and when they prevented him from

entering the temple he protested them. Thus, there was some quarrel and

law and order problem. Immediately the police kept him in a jail. One

Christian missionary visited his jail and preached him about Christ. After

his release he started thinking about what the Missionary preached to him.

Later he went to Cuddapah and met the missionaries and requested them

to send the teacher to his village. As a result of his efforts, a teacher was

sent to his village and he started preaching the gospel of Christ in that

village and converted thirty families into Christianity. Thus, this was the

way how missionary work for the first time commenced in Telugu area.

In the year 1839 the British occupied Kurnool and the Nawab

of Kurnool ‘Rasool Khan' was put in Tiruchirapaili Jail on the pretext that

this Nawab was webbing a compirasy against the British. When he was

in the Jail he was given some biblical literature. He read the literature and

later converted to Christianity.37

In 1831 there was a Brahmin by name ‘Veerappa’ who got

converted to Christianity by London Missionary Society. He was the first

Brahmin convert in Telugu area among Protestants. He became a

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Preacher and faced many threats from his caste members. At last he was

murdered by his own community people near Cuddapah in a Traveller’s

Bunglow.38

One of the Anglo-Indian who did missionary work in

Rayalaseema area was William Howell. He was working as a Surveyor in

a Government Department. During his leisure time he used to visit nearby

villages and preached Gospel. After sometime he resigned from his job,

joined in London Mission and worked as Missionary at Cuddapah. He

served for nearly twenty years at Cuddapah and surrounding places and

established one small Church. History reveals that from this small Church

the present major Churches like London Mission and S.P.G. Church were

emerged.

After few years John Goldinghome served as Collector of

Krishna District. He strived for the establishment of Churches in that area.

He gathered few preachers and entrusted them the work of preaching

gospel among Telugus in that area. He was also responsible to send two

eminent missionaries namely Robert Nobel and Henry Fox to Telugu

areas to start the work of Church Missionary Society. Afterwards, Mr.

Stocks succeeded John Goldinghome as District Collector. He also took

lot of interest in Gospel Preaching especially in Kurnool area and made

possible for the SPG Mission to start work in those areas. He was also

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responsible for inviting Father Higher to start Lutheran Mission in Guntur

District. Later he was transferred from Andhra area on the grounds that

he neglected his normal official duties. Later General Hike a missionary

with two of his associates laid strong foundations for Christianity in

surrounding areas of Krishna District without looking into denominational

differences like Delta Church, Lutheran Church or Church Missionary

Society and so on.39

In 1823-32, George Watkins served as District Judge in

Chittoor, one of the districts in Rayalaseema Region of Andhra Pradesh.

He preached Gospel in this area and converted ten Hindus into

Christianity. When he was transferred to Cuddapah, he took all his

converts alongwith him and kept them at Cuddapah and built one Church

for them at Cuddapah and also for the London Mission Christians who

were already staying at Cuddapah. Another Lawyer by name Mr. Eliot

constructed one Anglican Church at Cuddapah spending his own money.

Another Lawyer by name Crazier built Churches in Nellore and

Vizianagaram. Mr. Walker another Lawyer built Baptist Church in Nellore.

Captain Taylor a missionary from London preached Gospel

in Eluru and Amalapuram areas of Andhra. Mr. Jackson who was a

Military Officer translated the new Testament Gospels of Holy Bible into

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Urdu language. Mr. New Well who served as Guntur District Collector

translated prayer books into Telugu,40

The above were the few incidents which were brought into

light by writers in respect of the missionary work carried out by the

Europeans in Andhra Pradesh. Though the instances were few but their

services were great.

Some of the Christian Missionaries in Andhra region were in

the guise of Hindu Saints and preached Gospel secretly. During 18th

century, a Goa missionary, to propagate Christianity in the Ceded Districts

of Anantapur, Cuddapah and Bellary regions, went in guise of ‘Adi

Kandiswami’. Earlier this Propagation was stopped due to the adoption of

Ceded districts by the English in 1800 A.D.

Earlier, Roman Catholics were the only Christian

missionaries who propagated the religion throughout Andhra till 1805.

After 1805 A.D. the Protestants started their propagation with the help of

London Mission in 1805. They made Visakhapatnam as the Centre of

religious propagation. With the help of one person by name

‘Subbarayudu’, a Brahmin Christian they translated the Bible and other

books into Telugu. These Missionaries also tried to propagate Christianity

in Cuddapah District in 1822 A.D. The Scottish Missionaries of Calcutta

159
thought that they can create interest in Christianity among the people by

means of higher education through English and hence they followed this

method. The method was encouraged by 'Noble’, a missionary who came

to Machilipatnam in 1841 A.D. and established a College namely ‘Noble

College; and started to educate the higher communities. Through the

activities of Mr. Noble, forward communities like the Brahmins and other

Kammas were converted to Christianity. Slowly this spread to lower

castes like Dalits. In 1842 the Lutheran Missionaries who arrived at

Guntur also followed this method and established educational institutions.

Though considerable efforts were made by the Asian

Missionaries for the upliftment of lower caste people, they were criticised.

In giving education and medical facilities these missionaries have done

remarkable service through their continuous efforts in converting the

people in Andhra where there was not even a single Christian.

In Rayalaseema region the pioneering missionaries during

1860s were Rev. D.S.John Hands and William Howell stationed at

Cuddapah. In the year 1868, Rev. R.DJohn Stone stationed at Nandyal

and used to visit Tadpatri, who was assisted by a local clergy by name

Rev. William Moses. Since the year 1872 the Bellary Missionary Rev.

Eduru Lavis was visiting the places like Adoni, Alur, Anantapur,

Dharmavaram and Penugonda. From 1868 onwards he made Adoni,

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Gooty and Bukkapatnam as his outstations. In 1880 Anantapurwas made

the mission station in place of Bukkapatnam and Mr. Enoch Andrew, a

National Christian was appointed as the Mission worker at Anantapur. For

some time Rev. B. Lucas was the Missionary at Penugonda but later he

moved to Anantapur. Rev. Lucas was succeeded by Rev. W. Hinkley at

Anantapur. Mrs. Hinkley, Miss M.L. Christ Lib and Mrs. Stephenson

worked tirelessly among women, assisted by a national Bible women by

name Bhagyamma and two other Bible women. They travelled from

village to village teaching women sanitation, cleanliness, sewing and

godliness and they established schools for girls in Anantapur,

Bukkapatnam and Dharmavaram. In the year 1881, the Missionary Rev.

W.W.Stephenson had to leave Nandyal for reasons of health and moved

to Gooty, making it his centre of activity. By then the National Christian

Rev. Mathew Seth was preaching Gospel of Jesus Christ in Tadipatri. He

was followed by Rev. Williams Moses, as already mentioned, and made

many converts to Christianity from the Mala Harijans and Sudras.

Churches were established in and around Gooty and Tadipatri. The

workers from Cuddapah also were helping the work in Tadipatri. Many

were embracing the Christian faith not only because of the propagation of

the Gospel but also due to the influence of those who had become

Christian converts.

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 Christianity from Cuddapah also spread to Kadiri. About the

year 1894, some of the villagers around Pamidi on seeing their relatives

and friends in and around Gooty converted into Christian faith went to the

Missionary in Gooty asking him to baptize them. So, a School was

opened in Pothuru and a Catechist was stationed in the Agraharam there.

In the year 1899, through the preaching of one national evangelist Mr.

R.Joseph, three Erukulas became Christians. In 1906, sixteen others

were also baptized in Gugudu. Nearly 30 families of Erukalas from these

villages in Anantapur taluk embraced the Christian faith through this

evangelist.

The Ceylon and Indian General Missions were working in

Madakasira and Kalyanadurg taluks. The L.M.S. handed over their

Mission stations in Hindupur, Penugonda and Kadiri to C.I.G.M. in 1906.

The G.I.G.M. had a hostel for Boys in Hindupur and for Girls in Kadiri.

Many from the surrounding villages joined the Church. Rev. D.S. Scott,

Davidson, Silas fox, Henning, Herlop, Russel, Christopher, Mrs. Dickson,

Peter and Wilson were some of the Missionaries of the C.I.G.M., who had

worked in these stations. About the year 1928 one evangelist Mr.

K.P.Agrippa moved to Anantapur and later he was joined by Mr. Silas Fox

and others, who like the Pioneer Missionaries did intensive propagation of

the Gospel all over this district making many converts from all

communities.41

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ESTABLISHMENT OF DENOMINATIONAL CHURCHES IN ANDHRA

PRADESH :

The most important feature of 19th Century Christian

Missionary work was establishment of Denominational Churches by

Europe and American States in India in general and Andhra and

Rayalaseema regions in particular. The most significant and related

Churches established in these areas are :

TELUGU BAPTIST CHURCH: (AMERICAN BAPTIST CHURCH)

The Telugu Baptist Church was established in 1840 in

Nellore by Samuel Dey an American Baptist Missionary. The American

Baptist Christians started ‘American Baptist Missionary Union’ America in

1814. Rev. Amos Sutten a Missionary of Baptist Evangelical Church of

England which was started in 1792 came to Orissa region to propagate

Christianity. When he went to America in 1835 he participated in a big

Baptist Churches Conference and submitted a memorandum expressing

the need and urgency of preaching Gospel in Andhra region among

Telugus. Conceding his request the American Baptist Missionary Church

sent Samuel Dey alongwith his wife to India. He reached Calcutta in 1836

and from there he travelled to Visakhapatnam. From there he reached

Madras and after learning Telugu language he went to Nellore in 1840 and

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started Telugu Baptist Mission. In 1848 Layman Jnett came as Missionary

to Nellore and joined with Samuel Dey. As the local people did not accept

Christianity as their faith, these Missionaries decided to leave the place.

But Layman Jnett decided not to leave Telugu people. In 1854 Jnett and

his family members along with three national Christians by name Nurse,

Julia and Ruth started another branch of Telugu Baptist Mission Church at

Ongole in 1865. Dr. John Clough came as Missionary from America and

settled at Ongole. During 1876-77 there was severe drought in Ongole

area and that time Clough accepted the work of digging a small portion of

Buckingham Canal and that helped many people by giving them canal

work. At the time of executing the canal work he started preaching the

Gospel to the people. Those workers who listened to the preachings of

John Clough converted themselves into Christianity. On July 3, 1878 as

many as 2222 people got Baptism in ‘Gundla Kamma river’. Clough

toured the neighbouring villages and converted many people into

Christianity. During that year more than 9000 persons became Christians.

In addition the ‘Sudras’ of this area who came and listened

to Clough’s preachings, good number of Dalits belonging to ‘Madiga

Caste’ believed Christ and converted themselves into Christianity. In

order to strengthen the people who believed Christ and became

Christians, a theological school was also started at ‘Ramayapatnam’ in

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1869. This Institution produced thousands of preachers who later served

as full time Evangelists in and around Andhra Pradesh.

Later Telugu Baptist Churches were established in Cumbum,

Vinukonda, Narasaraopet and Bapatla. The Evangelical work was so

speed and active in these areas. On December 28, 1890 nearly 1671

persons were baptised at Dr. Clough’s Bunglow. Few months later as

many as 10,000 people were baptised. Consequently Churches were

started in Kanikiri, Kandukuru, Podili, Sathanapalle areas each place one

Missionary stayed with family and looked after the Church and Missionary

work.42

From this place, the Missionary work of Telugu Baptist

Mission spread to Telangana region of Nizam State. For the first time in

Secunderabad Telugu Baptist Church was started in 1875. Later in 1898

Missionary work spread to Hanumakonda and Nalgonda areas. Later it

spread to Kurnool District also.

The methods and techniques adopted by Telugu Baptist

Mission in preaching the Gospel positively helped to spread Christianity

quickly to various parts of Andhra Pradesh especially among Telugus.

These Missionaries not only concentrated in evangelical work but also

took interest in the establishment of schools in these regions. In 1879

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they started one High School at Ongole. Later, High Schools were started

in Nellore and Kurnool. Even today these educational institutions are

functioning and progressed as Colleges. Today all the Telugu Baptist

Churches got united and formed as one United Church under the name of

'Samavesam of Telugu Baptist Churches 1 (STBC) in 1962. There are

more than 550 Churches in this Union.

LONDON MISSIONARY SOCIETY (L.M.S):

The London Missionary Society was established at London

in England on January 8, 1795. This society without confining to a

particular denomination attracted all Christians of different denominations

and sent them as missionaries. It also gave freedom to those who

converted into Christianity by this mission to go and join in any Church.

Consequently it sent in 1804 three of its missionaries to India who arrived

in February 1804.43 Originally they were intended to work in Tamilnadu,

but in course of time, they were led by friends in Madras to go to

Vizagapatnam.* The missionaries Rev. George Gram and Rev. Augustus

Des Granges were cordially received by the Collector of Vizagapatnam

and the English residents in July of 1805. They immediately turned to the

study of Telugu while at the same time held the services for the English

population.44

* Visakhapatnam

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 In course of time, two more missionaries, Rev. Gordon

and rev. Pritchett of L.M.S. came to Telugu country. They not only made

substantial contribution for the development of Christianity of

Visakhapatnam district, but also pioneered the translation of the portions

of Bible into Telugu and thus paved the way for the growth of Telugu

Christian literature. Besides the translation work, they also established

schools at different places in Northern Coastal Andhra and regularly

preached gospel to the natives.

The fruitful results of Northern Coastal Andhra encouraged

L.M.S. to open the second Telugu Mission in the Ceded districts of

Cuddapah, Bellary, Anantapur and Kurnool. These districts were taken

over by the British from the Nizam of Hyderabad in 1800. From the newly

developed station in the Kannada speaking part of Bellary, work was

extended into the Telugu speaking sections until Mr. William Howell who

was sent in November, 1822, to establish a station at Cuddapah. This

mission was more successful than the mission at Vizagapatnam, because

it was able to convert more than 100 members to Christianity in 1850. This

shows how successful it was in proselytisation work when compared to

Vizagapatnam Mission.

In 1810 John Wands came as Missionary and started his

missionary work in Bellary. He used to visit Cuddapah frequently and

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started preaching gospel among Europeans. Thinking good to have one

preacher at Cuddapah, he kept an Anglo-Indian by name William Howell

as first Missionary at Cuddapah in 1822.

CUDDAPAH DIVISION :

William Howell began his gospel work at Cuddapah and

earned good name and gained the favour of Europeans. As he learned

Telugu, he started gathering all Telugu people working under Europeans

and commenced Sunday Church Services. The Judge who was

transferred from Chittoor, George Watkins brought many Christian families

whom he converted to Christianity to Cuddapah and then constructed one

Church at Cuddapah in 1824. Many writers estimate that this was the first

Church constructed in Telugu land. The Christian line in Cuddapah is also

constructed by this Judge George Watkins.

William Howell travelled the whole Pulivendula Taluk in

Cuddapah district and preached the gospel. In 1842 he left London

Mission and joined in Anglican Mission. At this time many Christians left

London Mission and joined in Anglican Church. These families were 46 in

number and notable among them were Woods, Watts, Bunyan, Neil and

so on.45

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 The London Missionary Society Preachers who came later

preached gospel in many areas of Rayalaseema and started Churches in

Nandyal, Jammalamadugu, Gooty, Kamalapuram etc. When the Church

of South India was formed in 1947 these Anglican Churches in

Rayalaseema did not join in Church of South India. But later in 1975 the

SPG Church which belonged to Anglican Church joined in Church of

South India.

SOCIETY FOR PROPAGATION OF GOSPEL (SPG) MISSION -

ANGLICAN MISSION

Towards the end of Seventeenth Century there was a

marked increase in missionary interest in England. The Pious Christians

in England wanted to spread the knowledge about Christianity to other

parts of the world. With this aim in 1698 The Society for Promoting

Christian Knowledge' (S.P.C.K) was formed. Three years later, in 1701

the Society for Propagation of Gospel (SPG) was founded and

incorporated in Royal Charter. This Mission could establish many

Churches in various countries in the world. This Society also established

good number of Churches both in North India and South India including in

Telugu speaking areas and Rayalaseema region.

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 While discussing about London Missionary Society it was

mentioned that William Howell who served as missionary in Cuddapah left

that Mission in 1842 and joined in Anglican Church. Followed by him as

many as 46 families also joined in Anglican Church. When William Howell

left Cuddapah, once for all, the SPG Church from Madras sent W.W.

Wittford as Pastor and he served this Anglican Church of 46 families for

seven years.

At the time when Wittford stayed at Cuddapah one dalit by

name ‘Aakula Nancharu’ from the village known as ‘Rudravaram’ of

Kurnool district who got baptised through a missionary when he was in jail

worked for propagating Christianity in Kurnool area. He was responsible

for requesting the SPG Missionaries to send one Preacher to Cuddapah.

When they sent the Preacher to Cuddapah, through him the relatives and

friends of Akula Nancharu and his village people converted into

Christianity. In this way the mass conversions in Kurnool district took

place through SPG Missionaries.

Within no time the Gospel was spread to surrounding areas

of Kurnool district namely Muthyalapad, Kalasapad, Giddalur, Kurnool,

Nandyal and Jammalamadugu. The Dalits who belonged to Mala caste in

these areas were converted into Christianity through two Anglo-Indian

170
Missionaries namely Robert-Spencer and John Clay. These two were

assisted by two brothers namely Basil Wood and Alfred Wood.

The SPG Mission in England came to know about the

speedy evangelical work carried out in Rayalaseema. Consequently, this

Mission sent two Missionaries namely Rev. Groves and Rev. Brink to

Kurnool. Later Rev. Richard Shepherd, Rev. Alfred Briton and Rev. Arthur

Inmann were sent to Kurnool. These missionaries travelled all areas in

Kurnool district and did good evangelical work. The SPG Mission in

Britain established High Schools in Nandyai and Primary Schools in many

villages in Kurnool district and contributed for the education of both boys

and girls. This Mission also started Theological Schools at Nandyai to

train Christian Preachers and evangelists. In 1905 a beautiful Church was

constructed in Nandyai by SPG Mission.

The SPG Bishop of Madras entrusted the work of looking

after the Anglican Churches in Kurnool and Cuddapah Districts to Rev.

V.S. Azariah, the Bishop of Dornakal in 1912. Later the SPG Mission

Churches of these areas were merged to Dornakal Diocese.46

When the Church of South India (CSI) was formed in 1947

and when the proposal was made to invite the Anglican Churches to join

in the Union more than 40,000 SPG Christians rejected the offer and

171
stayed outside. Afterwards for sometime the SPG Churches of these

areas were kept under one Calcutta Metropolitan Diocese Commissary.

Later in 1964 Nandyal was made as Diocese. Later in 1975 the Nandyal

Diocese was brought into Church of South India - Rayalaseema Diocese

as one of the 21 Dioceses.

ANDHRA EVANGELICAL LUTHERAN CHURCH (AELC):

The Andhra Evangelical Lutheran Church in its formative

stages was known, as the ‘American Lutheran Mission’ because ail the

missionaries came from the American Lutheran Church. The missionaries

who followed Father Heyer concentrated their missionary activities in

Guntur and West and East Godavari districts. Like the missionaries

belonging to other denominations elsewhere in coastal Andhra, the

American Lutheran missionaries relentlessly pursued their ideal of

proselytisation through means of establishing educational institutions,

orphanages, hospitals, vocational schools in Guntur, West and East

Godavari districts of Andhra desa. Among the prominent missionaries of

Lutheran mission Guntur, the name of Christian Frederick Heyer was

outstanding. At the age of 49 years he came to India in 1842 and

established Lutheran Church.47

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WORK OF REV. C.F.HEYER :

After reaching Guntur on July 31, 1842 Fr. Heyer began his

work on the first Sunday in August when a service was held in a building

provided by Stokes the then Collector of district. The same building and

compound was later used for a school and meeting house. Two Telugu

schools were started in September, in order to help people to get

education in their vernacular language. The English-Telugu school which

was hither to under the patronage of the Collector and other English

residents was formerly transferred to the care of Fr. Heyer. At 8’ ‘O’ Clock

in the morning he opened the English Telugu School with prayer and a

Bible class. Religious service on every Sunday was conducted in Telugu.

Heyer employed four teachers of whom none was a Christian. A month

later Fr. Heyer established six schools in Guntur District. All Telugu

schools except the original English one were attended not only by the

children of upper castes but also children of low castes and outcastes.

In November, Father Heyer, with the support of the wife of

Judge Walker organised the first Hindu caste girls school with 15 pupils to

provide educational opportunities to the Hindu girls who were avert to

attend to co-educational school.

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 Walter Gunn, Second missionary to Guntur arrived on June

18, 1844 along with his wife. While Mr. Gunn taught English to Hindu

boys and conducted Bible study class for the English residents, his wife

taught English and needle work to Hindu girls. Another missionary, Vallet

opened two schools, one in English-Telugu and the other purely Telugu at

Rajahmundry situated 115 miles away from Guntur on the Godavari

• 48
river.

Mission Stations were established at Guntur, Palnad and

Rajahmundry by 1851. These stations not only cared the educational

work but also the evangelistic work. Several churches were constructed

at different towns and villages with liberal donations from America and

native Indians. The mission has also established orphanages, assylums,

for the benefit of the needy. No caste distinctions were allowed and all the

members of the congregation were treated alike. The selfless efforts of

Fr. Heyer and other missionaries gave great boost to the establishment of

Lutheran Church in Andhra which in no time became one of the biggest

Church establishments in India and an met spiritual and academic and

sociological needs of the people.49

The missionaries of the Lutheran Church in Guntur and

Godavari District worked strenuously to improve the condition of the

widows. The missionaries brought western education and modern

174
European thought into coastal Andhra. Through their schools and

colleges, they propagated new social values like widow remarriage and

discontinuance of child marriage which were major evils prevailing in

Hindu Society.

Students from different castes of from Hindu society

attended these schools. This was indirectly due to the modern education

offered in missionary schools. As a result of the influence of the

missionaries there was a decline in the number of child marriages and an

increase in the number of widow remarriages. This was reflected in the

Statistics of the period.50

GODAVARI DELTA MISSION :

Although the Charter Act of 1813 made provisions for the

appointment of a Bishop and three Archdeacons, besides liberalising the

entry of the missionaries, it took couple of decades for the missionary

organisations to mobilise the necessary men and material for the

proselytisation work. Only after 1833, substantial progress was seen in

the Protestant missionary activities in India. Till 1833 only the London

Missionary Society could get permission to enter India. Sir Arthur Cotton,

a Military Engineer who toured India in 1833 received requisitions from the

European Officers and soldiers stationed at Godavari Delta area to initiate

175
measures to establish a mission station at Godavari Deltaic region to cater

the spiritual needs of the Andhras. Later, in 1836 while Cotton was

returning from England, he brought along with him thirteen missionaries of

the Plymouth Brethern. Two, of these missionaries, viz., Bowden and

Beer, established a mission station at Narsapur in 1836 in the Delta of the

Godavari river which in course of time came to be known as the Godavari

Delta Mission with its headquarters at Narsapur. This mission station in

course of time became a pioneer institution for propagation of gospel

among the Indian officials and workers who were employed by Sir Arthur

Cotton in the construction of Godavari Barriage near Dhavaleswaram and

rail bridge across river Godavari between Rajahmundry and Kovvur in

East Godavari District. Besides the evangelical work, the Godavari Delta

Mission established several schools in different parts of West Godavari.

The Mission Hospital at Narsapur is one of the pioneer medical centres in

West Godavari District and providing valuable service even today.

THE CANADIAN BAPTIST MISSION :

The Canadian Baptist Mission started its operation in 1874,

when a station was opened at Kakinada in Godavari District. This mission

owned its origin to Rev. Thomas Gabriel and Rev. John Mchurin, D.D.

who started work in Kakinada. Soon important mission sections were

established at Tuni in (1879), Samalkot (1882), Ramachandrapuram

176
(1892) and Pithapuram (1902) in East Godavari district, Srikakuiam

(1877), Bobbili (1878), Sompeta (1911), Vizianagaram (1911) in

Srikakuiam district and Vuyyuru (1891), Akividu (1880), Avanigadda

(1912) in Krishna District. The missionaries of C.B.M. Church who played

vital role in the coastal districts of Andhra to the north of river Krishna

contributed much for the overall development in the socio-economic,

cultural and religious fields. They established several hospitals at Akividu,

Pithapuram, Kakinada, Samalkot etc., and as a result of which they tried

to save so many from the physical sufferings irrespective of creed, colour

and caste. In the field of education, the Canadian Baptist mission did

yoeman service and established at several schools including the primary,

secondary schools, boarding schools, caste girl schools etc, A few such

renowned schools include Timphany High School. Visakhapatnam,

McLuaian High School, Kakinada etc. Besides these, the industrial

schools for the vocational advancement of the people was another

important contribution of Canadian Baptist Mission. The lace making and

knitting industries were encouraged by the missionaries and there by

brought economic advancement to the women folk.51

WESLIAN MISSION :

The British Methodist Church was propagating the Gospel of

Jesus Christ in Madras and Mysore regions in 1816. Though they thought

of working in Telugu areas to spread the Gospel of Jesus Christ but due to

177
various reasons they could not accomplish it. The Missionaries working at

Madras sent two missionaries by name Rev. Henry Little and Rev. William

Burgess to preach gospel among Telugus. These Missionaries went to

Secunderabad and started their missionary work. In the same year in the

month of October the missionaries who stationed at Madras sent another

missionary by name Benjamin Wesley to assist Rev. Burgess. These two

missionaries met one Telugu Christian family in Hyderabad and started

Sunday Worship in his house. In 1880 they constructed one Church in

such a way which could be useful for both Church as well as School.

When the Scottish Mission people left Secunderabad Burgess took that

mission Church and brought under his guardianship.

In 1880 Burgess fell ill and left to England. As a substitute

another missionary by name Rev. Benjamin Frot came to Hyderabad in

1881 and practised Telugu language and later constructed three Churches

in Hyderabad, Secunderabad and Trimalgerri. In 1884 he constructed one

School in Hyderabad. That year the number of local Christians was 131.

In 1884 Benjamin Frot left to Karimnagar and settled there.

He started visiting surrounding villages and started preaching gospel of

Jesus Christ. Joseph Mangaiah, a local person also helped this

missionary in evangelical work and as a result in 1887 as many as 13

villages nearly 274 persons got baptised. In the beginning some Sudras

178
were reluctant to embrace Christianity and later they also came forward.

By 1894 the Christian population in 32 villages surrounding of Karimnagar

was 1463.

Very speedily the gospel work spread to neighbouring areas.

Churches were established in Siddipet and Medak. In Medak Rev.

W.H.Sooper served as missionary from 1889 to 1896. Later Rev.

C.W.Pasnet came as missionary to Medak. There was severe drought

prevailed in Karimnagar areas during 1886-90. Added to it the epidemic

decease ‘Cholera’ spread. During this period the missionary Rev. Pasnet

gave them work and wages and while they were working he preached

them the gospel of Jesus Christ and converted as many as 1330 Hindus

as Christians. Later Medak Church developed in a big way. Theological

schools, Hospital, Primary and High Schools were established by the

missionaries. By 1903 when this Church completed 25 years there were

8631 Christians worshipping Jesus Christ. By 1913 this Church had 14

Weslyan Missionaries, more than 300 native Preachers doing evangelical

work in 300 villages. And the Christian population increased to 15, 541.

The Wesleyan Church also got merged with Church of South

India Union in 1947. This Wesleyan Church became one of the 21

Dioceses of Church of South India.

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EPISCOPAL METHODIST MISSION :

The Episcopal Methodist Mission was started by J.H.Gordon

in Andhra region in 1886. He started his missionary work first at Bellary,

After practicing Telugu language he went to Tandoor in 1888 and started

evangelical work. One local missionary by name Rev. Benjamin Paul

also helped this missionary in gospel work in this region. They used to

preach in the streets of Hyderabad thrice a week. In 1891 for 115 days

they organised gospel meetings and spread gospel in areas like Tandoor,

Singanapalli, Gangavaram, Vikarabad and so on. Soon the gospel work

spread to Bidar areas. As a result, the Dalits who belonged to ‘Madiga’

community embraced Christianity. Later the other Hindus who were

following Siva religion also got converted.

In 1905 C.E.Parker another Missionary conducted gospel

meetings in Sankarpalli and surrounding areas. Consequently 54

persons were baptised. As the gospel work spread to other nearby areas

the number of Christians in the areas of Hyderabad and Vikarabad raised

to 17,391 in 1913. Of these most of them were Dalits coming from Mala

and Madiga castes.

In 1906 one School was started in Vikarabad by Parker

family. This School was elevated to a High School in 1949. The gospel

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work spread later to areas like Zaheerabad, Siruvancha and so on and the

Christian population started growing year by year.

SALVATION ARMY :

Though started very late in Andhra under the auspicious of

Frederick Booth-Tucker, the Salvation Army did Yoeman service in the

fields of Medical and Education. It has established hospitals such as

Booth Leprosy hospital and General Hospitals at Bapatla and Evangeline

Tucker hospital at Nidubrolu. The primary, secondary schools were

established at several villages and towns in Guntur District. The most

remarkable contribution of Salvation Army was in the field of reformation

of the criminals of Yerukula tribe by holding settlements at Stuartpuram

near Bapatla and Sitanagaram, on the right bank of river Krishna near

Vijayawada. The Salvation Army missionaries were successfully reformed

the Yerukula tribes which were stamped as criminals by the Government

of India. The Salvation Army gained success where the Government of

India failed. The Salvation army is an outfit of army not intended to fight

against enemies but to fight evil and to bring the people into the true faith

i.e., Christian faith. It has achieved good succession in Andhra Pradesh.

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AN OVERVIEW:

The entry and spread of Christianity in Andhra Pradesh in

general and Rayalaseema in particular is quite historical in nature. The

Andhra Desa and Nizam Dominions have opened their doors for sowing

the seed of Christian faith inspite of the oppression of the native kings. It

is also a fact that the missionaries from England and America could

venture to go deep into the hinterlands and propagated the Word of Jesus

Christ. Christianity which was limited only to South West Coast of India

spread to various parts of Andhra Pradesh as a dynamic activity with a

continued zeal and commitment of the foreign missionaries. Though the

political situations in Andhra as well as the attitudes of Andras were not

supportive to the spread of Christianity, still slowly Christianity penetrated.

In the beginning years, there were very few missionaries available to send

to unexplored interior areas like Bisnagar Kingdom. The Catholic

missionaries also did lot of evangelical work by offering medical services

to the people. To convert upper caste people, the Jesuit Missionaries

adopted various techniques of following Hindu traditions and practices and

attracted them. That way they could slowly penetrate into their society

and induced them towards Christianity. The upper castes like Kamma,

Reddi, Velama and Brahmins were attracted towards Christian faith. Later

followed Protestant missionaries. During the Eighteenth Century the

Missionary activity was activated and by the beginning of Nineteenth

182
Century Protestant Missions like London Missionary Society, Church

Missionary Society, American Baptist Mission and so on came into

existence and these missionaries started their evangelical work. These

Missionary Societies started establishing their own denominational

Churches in South India. Few such denominational Churches formed into

one Union and emerged as Church of South India. This unified Church

also covered the Ceded districts of Rayalaseema like Cuddapah, Kurnool

and Anantapur including Chittoor district and created a new Diocese under

its jurisdiction i.e., Church of South India - Rayalaseema Diocese (CSI -

RD). A detailed study of formation of Rayalaseema Diocese is attempted

in the next Chapter.

183
REFERENCES:

1. Bhandarkar R.G., History of the Deccan: Calcutta: World Press1928,

p.1.

2. Varkey, C.J., An Analytical History of India. Mangalore: 1923, p.26.

3. Ibid., pp.97-98.

4. Ibid., p.135. In 1764 the Moghul Emperor Shah Alam came under the
protection of the British.

5. Ibid, p.183.

6. Gense, J.H., ‘A History of India from the Earliest Times to the Present
Day, London: Longman 1938, p.121.

7. Wicki, J„ Documenta Indica, Vol.l-XI, Roma, 1948-1970.

8. The previous dynasties were the Sangama Dynasty 1336-1486; The

Saluva Dynasty (1486-1505); The Tuluva Dynasty (1505-1565).

9. Varkey, C.J., Op.cit., p.192.

10. Ibid, p.184.

11. The Imperial Gazetteer of India, Vol. XII, Oxford, 1908, p.309.

12. Menon, V.P., The Story of the Integration of the Indian States Madras,
Orient Longman, 1961, p.299. After the annexation of Golconda in
1687 to Moghul Empire, the 197 years of the Brahmani Kingdom came
to end.

13. Hennessy, H.E., A History of India, 1526-1923, Bombay: Himalaya

1923, p.21.

14. Gense, J.H., Op.cit., p.296.

15. Menon, V.P., The Story of Integration of Indian States, Madras: Orient
Longman, Madras 1961, p.34.

16. Manorama Year Book, 1972; Kottayam, 1972, p.502.

17. McGoldrick, S., Bellary Mission, London. SPCK 1960, p.195.

18. Ferroli D., The Jesuits in Malabar, Bangalore: UTC, 1951, p.339.

184
19. Solomon Thunugundla, Structures of the Church in Andhra Pradesh,
Published Ph.D. Dissertation, Rome: University of Urbainiae, 1976,
pp.12-13.

20. Ibid., p.14.

21. Ibid., pp.37-38.

22. Hanumantha Rao, B.S.L., Andhrula Charithra, Guntur, 1983, p.74.

23. Kroot A., History of the Telugu Christians, Madras: CLS 1956, p.6.

24. Henry Heras, South India Under Vijayanagara Empire - The Aravidu
Dynasty (Vol.l), New Delhi: 1780, p.20.

25. The Jesuit Carnatic Mission. Letters and other Writings of the
Missionaries who worked in the Carnatic Kingdom. Jesuit Archives of
Andhra, Secunderabad, p.296.

26. Paul R.C., History of the Telugu Christians, Madras: CLS, 1929, p.5.

27. Ibid, p.31.

28. Gladstone and Sunderesan, Church History of India and Pakistan,

Madras: CLS, 1956, p.49.

29. Ibid., p.50.

30. Paul, R.C., Op.cit., p.3.

31. Holcomb., Men of Might in Indian Missions, Madras: CLS, 1901, pp.23-
24.

32. West Cott, Our Oldest Mission, Madras: CLS, 1893, p.3.

33. Gladstone and Sunderesan, Op.cit., p.52.

34. Ibid., p.54.

35.Smith George, The Conversion of India, Madras: CLS, 1958, p.42.

36. Ibid., p.56.

37. Gladstone and Sunderesan, Op.cit., p.118.

185
38. Christian Literature Society, Andhra Sangha Stapakulu, Madras. 1961,
p.120,

39. Ibid, p.124.

40. Ibid.

41. Felix, K., Churches in Anantapur, unpublished M.Phil Dissertation

submitted to S.K.University, Anantapur, 1985, p,18.

42. Christian Literature Society, Op.cit., pp.158-159.

43. Kroot A., Op.cit, p.296.

44. James Hough., The History of Christianity in India, London: Macmillan,

1915, pp.20-24.

45. Gladstone and Suderesan, Op.cit, p.148.

46. Gibbs, M.E., The Anglican Church in India’, London, ISPCK, 1972,
pp.220-225.

47. Dranch Kuder, TheTelugu Missions, Madras: CLS, 1914, p.24,

48.Ibid, pp.65-66.

49. Manual of Administration of the Madras Presidency: Vol. I, Maclean

C.D., Asian Educational Services, Madras: 1990, p.624.

50. Francis, W., Census Report, 1901, Vol.XI, Madras: Part-I, p.84.

51. Titus Virghese and Philip P, ‘Glimpses of the History of Christian

Church in India’, Madras: CLS, 1983, p.73.

52. Gladstone and Sunderesan, Op.cit., pp.152-153.

186