Religion and Empire
Religion and Empire were intrinsically linked. As many European powers began forming colonies in the New World of the Americas, they brought with them their religion. Christianity was forced on the Indigenous people of North America, the Caribbean, and parts of Central and South America. Some colonizers viewed this forced conversion as a way to save the souls of those people, however, those who did not convert were often faced with murder and enslavement. Those who were enslaved were also expected to become Christian, particularly in the cases where enslaved people were brought back to Europe to work there. Religion was often cited as a motivation for these expeditions; explorers would express interest in the mission of spreading the word of God. European thought in regards to slavery was complicated; although slavery was often critisized in Christian scripture, many self-proclaimed faithful Christians particpated in the slave trade. King Ferdinand I and Queen Isabella II, monikered the "Catholic Monarchs of Spain" by Pope Alexander VI, funded Columbus's voyages and conquests to acquire slaves in the Americas. Colonization also increased the military and economic power of whichever Empire was sending out expeditions at the time (often Spain, England, France, or the Netherlands), and strengthening those countries, with their Christian monarchs, was seen as a valuable religious mission.
Europe's Relationship with the New World began when Columbus first reached the shores of what he thought was India. Columbus’s “discovery” of the New World is the quintessential example of religious justification for colonization. His reasoning for exploration was to serve the Spanish throne by finding a more efficient trade route to China and India, because these countries were rich in goods which Europeans greatly desired. His motivations were not just materialistic in nature; he desired fame for discovering such a route, and also wanted to show his support of Christianity by spreading Christian ideas across the world. Thus, in 1492, Columbus set sail, claiming that he was guided by the Holy Spirit, even going so far as to say that Scripture had prophesized his quest. Columbus was not alone in this idea; Robert J. Miller writes “Euro-Americans argued that God had directed them to bring civilized ways, education, and religion to indigenous peoples and to exercise paternalistic and guardianship powers over them”. Although the journey may or may not have been divinely influenced in reality, it certainly was popular to convey Columbus as a steward of God spreading the church across the world. In 1594, Flemish illustrator Theodore de Bry published an illustration in one of his many books which detailed the discovery of the Americas. This illustration depicts Columbus standing proudly on the shores of America before a group of Native people offering him necklaces and other ornaments. In the background, three sailors are seen planting the cross, a symbol of discovery and ownership in line with the Doctrine of Discovery.
European Exploration, seen through the eyes of an individual. Published in 1625 by Samuel Purchas, an English clergyman, this work was a collection of notes, journal entries, and writings on the history of English exploration written by Thomas Hakluyt. The two men led similar lives and were both fascinated by European, specifically English, travels to new parts of the world over land and sea. Hakluyt was more connected to the world of exploration and colonization than Purchas, evidenced by his other works that were intended to “encourage more English voyages to the west, which would help spread Christianity [...] and transform England into a powerful nation” (Wiesner-Hanks, 517). Purchas makes the statement in his work that Europe was a worldwide leader in “Arts and Inventions,” military strength, innovation, and observance of Christianity (Wiesner-Hanks, 518). These themes represented in Hakluytus Posthumus foreshadow the increasing dominance of Europe and Christianity, which would be shared through colonization.
How Did Europeans View Slavery? Bartolomé De Las Casas was a Spanish Dominican missionary and bishop of Chiapas in New Spain. He was an early participant in the colonization of the New World, but disagreed with the idea that the natives of the New World were subhuman creatures, and therefore concluded that it was unethical to enslave and mistreat them (Tarver and Slape). He freed his slaves in 1514 and relinquished his encomienda, and devoted himself to writing against the enslavement of indigenous peoples, whom he understood to be innocent and childlike compared to their monstrous enslavers. De Las Casas was able to garner important audiences with Church officials and Spanish Kings, but his efforts had mixed effects, as the encomienda system was incredibly profitable and its proprietors staunchly resisted efforts for its reform. He successfully fought for a royal decree against the enslavement of Indigenous people, although this decree was largely ignored and likely contributed to the further enslavement of Africans (Wiesner-Hanks, 288).
In The Tears of the Indians and other works, Bartolomé de Las Casas writes of the cruel abuses that the Spanish commit to the point where it is thought that he could be exaggerating (Wiesner-Hanks 287). His work had an impact at the time, causing a royal prohibition of the enslavement of these populations. However, despite his efforts, many people ignored this law and continued enslaving indigenous peoples (Wiesner-Hanks 287-8). In further writings beyond “The Tears of the Indians” Las Casas states that all people are “equally rational” and that humanity is moving in an upward trajectory. While Las Casas’ writings were overall in high support of the indigenous peoples, his beliefs were not all-inclusive. He mentions that the indigenous peoples were “childlike innocents” (Wiesner-Hanks 287). Las Casas was an example of how people were motivated by religion, and wanting to spread the gospel to those seen as uncivilized.
Bibliography
Miller, Robert J. "American Indians, the Doctrine of Discovery, and Manifest Destiny." Wyoming Law Review, vol. 11, no. 2, 2011
Tarver, H. Michael, and Emily Slape. “Las Casas, Bartolomé de (ca. 1484-1566).” In The Spanish Empire: A Historical Encyclopedia. Vol. 1. Empires of the World. Santa Barbara, CA: ABC-CLIO, 2016.
Work on this page credited to Julia Tassava, Chris O'Mara, Kiera Block, Tabitha Jones, and Felix Faust. See complete
Bibliography for all sources used in the Religion exhibit.