Published online by Cambridge University Press: 22 January 2009
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.
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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.
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