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Christianity in Nepal

January 06, 2023

Christianity is, according to the 2011 census, the fifth most practiced religion in Nepal, with 375,699 adherents, or 1.4% of the population.[1] Many[2] informed observers have estimated that there are at least 1 million Nepali Christians.[3] According to some Christian groups, there may be as many as 3 million Christians in Nepal, constituting up to 10% of the country's population.[4] A report by Gordon Conwell Theological Seminary identified the Nepali church the fastest growing in the world.[5] The vast majority of Nepali Christians are evangelical Protestants (if evangelical is defined broadly to include charismatics and Pentecostals);[6] there is also a small Catholic population of roughly 10,000.[7]

A Nepali church.

The first Christian mission to Nepal was established in 1715 by Catholic Capuchin friars,[8] who worked in the Kathmandu Valley.[9] The Capuchins were expelled following Nepal's unification in 1768-9,[10] and Christian groups were officially banned from the country for the next two centuries.[11] After the revolution of 1951, foreign missionaries were permitted to enter Nepal to perform social service work, but proselytization and conversion were still legally prohibited.[12] It was only after the introduction of multi-party democracy in 1990, and the relaxation of restrictions on conversion,[13] that the Nepali church began to grow rapidly.[14]

The expansion of Christianity is a controversial subject in Nepal,[15] and Nepali Christians have been subject to sporadic violence[16] and widespread social exclusion.[17] It is frequently claimed in Nepali media and political discourse that missionaries offer the poor material incentives to convert,[18] but research has indicated that most Nepali Christians convert for reasons other than contact with missionaries.[19]

Nepal's constitution-writing process of 2006–15, and the 2007 designation of the country as a secular state,[20] intensified controversies surrounding Christianity.[21] The constitution of 2015 re-affirmed secularism but also prohibited proselytism and 'disturbing the religion of other people'.[22] In 2017, Nepal's parliament passed a bill which prohibited 'hurting the religious sentiment of any caste, ethnic community or class by writing, through voice/talk or by a shape or symbol or in any other such manner'.[23]

History

See also: Catholic Church in Nepal

The Capuchin mission

 
Frontispiece of "Satya Sakshi Parmesvarya Mahima" (1740), composed for King Ranajit Malla by Capuchin missionaries.

Catholic Capuchin missionaries were given permission to reside in the Kathmandu Valley in 1715.[11] They worked in each of the valley's three city-states,[24] and eventually made their main base in Bhaktapur, where they settled in 1740.[25] The Capuchins were surprised by the warm welcome afforded to them by the king of Bhaktapur, Ranajit Malla, who, one wrote, 'embraced us all affectionately and treated us with great familiarity and confidence; he made us sit at his side and kept us for more than an hour'.[25] The missionaries focused their activities on the royal court, and composed a treatise on monotheism for the king. Although he did not convert, the king did offer some of his subjects to be Christians in his stead.[26] The Capuchins refused this offer, and, although they succeeded in making a small number of voluntary local converts,[27] their mission was put to an end in 1769 after Prithvi Narayan Shah, the ruler of Gorkha, conquered the Kathmandu Valley and expelled all Christians from his new kingdom.[28] The Newar Christians took refuge in India, settling first in the city of Bettiah and then later moving eleven kilometres north to Chuhari, where they reside to this day.[29]

1769–1951

 
Ganga Prasad Pradhan (1851–1932)

Over the next 200 years, until 1951, Nepal was entirely closed to Christians, although small numbers of ethnically Nepali evangelists from India were able to cross the border surreptitiously.[30] The most famous of these is Ganga Prasad Pradhan (1851–1932), a Newar raised in Darjeeling who is known as the first ordained Nepali pastor.[31] Pradhan converted to Christianity while studying at a school run by Church of Scotland missionaries in Darjeeling. After forty years of ministry to the Nepali-speaking community in northern India, focused mainly on producing a Bible translation and other evangelistic materials in Nepali, he decided in 1914 to return with his family to Kathmandu to establish a Christian presence in Nepal. Travelling with a group of around forty people, Pradhan and his colleagues' presence was discovered by the authorities soon after they arrived in Kathmandu. They were firmly instructed to leave, being told: 'there is no room for Christians in Nepal'.[32]

1951–1990

 
Dr James Dick and Jill Cook treating patients at the UMN dispensary at Okhaldhunga, in east Nepal, in the early 1960s.

After the overthrow of the Rana regime in 1951, King Tribhuvan opened Nepal's borders and appealed to the outside world to assist in Nepal's development.[30] A number of Christian missionary groups responded to this call. The largest such organisation was the United Mission to Nepal (UMN), founded in 1954 as a cooperative endeavor between eight Protestant denominations.[33] The first projects of the mission were the foundation of medical facilities in Tansen in west Nepal and in the Kathmandu Valley near to Bhaktapur; the work soon expanded to include rural development, education, engineering, and the foundation of other medical facilities and hospitals.[33] By 1990 the UMN 'comprised 39 member missions, 420 expatriate missionaries, and over 2,000 Nepali staff'.[33] Due to a 2002 decision to hand over most major projects to local control, the size of UMN is currently much reduced from this level.[34] The UMN's work in Nepal has been defined and limited by a series of five-year agreements with the Nepal government, which clearly prohibit proselytism.[33]

 
The women's ward at INF's Green Pastures Hospital in Pokhara, during the 1960s.

The other major Protestant missionary organization to enter Nepal after 1951 was the Nepal Evangelistic Band (NEB). Founded in 1943 by the doctor Lily O’Halon, the NEB worked with ethnically Nepali converts in northern India during the 1940s.[30] In 1952 O’Hanlon and her colleagues were given permission to undertake medical work in Pokhara;[33] they established 'The Shining Hospital', which became well known for the high quality of its treatment,[33] and in 1957 opened the Green Pastures Hospital for the treatment of leprosy.[35] The NEB would later change its name to the International Nepal Fellowship (INF),[33] and expand its work into a range of medical and social justice activities.[36] It currently has a staff of over 400[37] and operates according to agreements with the government similar to those of the UMN.[38]

 
Pastor David and Premi Mukia.

Unlike that in India and other countries which had been colonized, the Protestant church in Nepal was established under indigenous leadership, with a clear line of separation between the church and missionary organizations.[39] David Mukhia and his wife Premi, who were ethnically Nepali Christians from India, established Ram Ghat church in Pokhara in 1952, which is generally known as Nepal's first church.[40] Tir Bahadur Dewan and his wife Ratan, also Nepalis who had lived in India, established a fellowship in Bhaktapur in 1954.[41] In 1957 a group of Nepali Christians from Kalimpong, led by Robert Karthak and including Gyaani Shah and Elizabeth Franklin, established a fellowship in Kathmandu, later known as Nepal Isai Mandali.[42] This would eventually become one of the largest churches in Nepal.[43] From the 1960s, Christians encountered increasing legal problems, with prosecutions being brought for proselytism and conversion (see Political and Legal Situation).

Despite legal obstacles, the Nepali Protestant church grew slowly but steadily in the period up to 1990. Norma Kehrberg, drawing on the work of the Nepal Church History Project, estimates this growth as follows:[44]

Year Baptized Christians
1966 100
1973 500
1977 1,400
1980 7000
1982 10,000
1985 25,000
1990 50,000
 
Members of Gyaneshwor Church (Nepal Isai Mandali) in the 1960s, celebrating a baptism.

This growth resulted primarily from person-to-person evangelism by Nepali believers,[45] and was often connected with prayer-based healing or exorcism.[46] During this period most churches opted, as Kehrberg has described, to 'worship in an eastern style, removing one's shoes and sitting on the floor with men and women seated on opposite sides; not using pews [...]. The music was Christian words set to Nepali folk tunes'.[47] In 1960 of the Nepal Christian Fellowship (NCF) was formed;[48] this group united most Nepali Protestants until 1978, when another national group – the Agape Fellowship – was established.[49] The latter group had a more charismatic orientation than the former.[50]

Catholics also responded to the opening of Nepal in 1951, but the numerical growth of Nepali Catholicism has been slower than that of Protestantism (see also Catholic Church in Nepal). The Jesuit Fr. Marshall Moran established St Xavier's School on the edge of the Kathmandu Valley in 1951.[33] St Xavier's catered primarily to the middle and upper echelons of Nepali society. Fr. Moran, who was the founder of the school and the guiding spirit of the mission, became a figure in Nepali high society during the 1950s, with one Nepali intellectual recalling, 'Fr Moran was at every party in those days. If a visitor didn't see Fr Moran in Kathmandu, his trip wasn't really complete'.[51] Jesuit missionaries also made notable contributions to scholarship on Nepali history and religions.[52] Due to the long process of preparation that precedes Baptism, and a soteriology that does not compel them to attempt as many conversions as possible, the Nepali Catholic church has grown slowly, having 10,000 members by 2011.[53]

Role of Indian missionaries

In 1955, the All India Council of National Missionary Society of India decided to send missionaries to the neighbouring countries. With this decision, a meeting held on 28–30 September 1956 decided to send Ms. K. Circar, the then honorary secretary, Dr. A. Rallaram to visit Nepal and locate a starting station for the mission. This team choose Butwal as the starting station. Ms. K. Circar along with Mr. Sam John and his wife became the first Indian missionaries to serve in Nepal starting from October 1957. They did not have a fixed salary but rather worked together as a fellowship. Due to severe illness, Mr.John Sam's family was not able to continue their work as missionaries in Butwal. This led the organization to appoint Mr. M.M. Mathai and his wife from Kerala as the replacement. Later Mr. K.S. Eapen and Mr. V.T. Abraham joined the Butwal Mission.[54] Other missionaries such as Mr. M.M. Mathai from Kerala, Ms. K. Circar, Mr. K.S. Eapen, Mr. V.T. Abraham and Mr. C. K. Athially also served as early missionaries to spread Christianity in Nepal.[55]

Contemporary Protestantism

After the introduction of multi-party democracy to Nepal in 1990, a new constitution was promulgated which retained the ban on proselytism but removed the ban on conversion.[56] This, along with a general relaxation of government restrictions on religious activity,[57] rapid changes in social attitudes towards caste and gender,[58] and dislocations associated with capitalist globalization[59] and civil war,[60] created conditions conducive to a rapid growth of Nepali Protestantism after 1990. Kehrberg estimates the growth of the Nepali church during the 1990s as follows:[61]

Year Baptized Christians
1992 75,000
1998 300,000
1999 400,000

The 2000s saw an acceleration of the growth of the 1990s; there were likely more than 1 million baptized Christians present in Nepal by the early 2010s (see Demographics). A 2013 report by Gordon Conwell Theological Seminary found that Nepal's church was the fastest growing in the world, with an annual growth rate of 10.9% since 1970.[62]

 
Prayer at a Christian healing festival held in 2012 in Bhaktapur.

The contemporary Nepali church is largely charismatic or Pentecostal in orientation, in that most Nepali churches practice healing and exorcism, and have emotive styles of worship.[63] Research, by both Christian and non-Christian scholars, has consistently shown that prayer-based healing is the main reason for conversion among a majority of converts,[64] with some observers estimating that healing of a person or a family member accounts for as many as 75% of conversions.[65] Frequently, conversion occurs among those who become ill, then find what they perceive to be inadequate support from family[66] or traditional healers,[67] leading them to turn to churches for social support and healing.[66] Theologically, healing is understood in terms of the defeat of evil spirits, often associated with witchcraft, by the power of Christ;[68] this pacification of spirits allows some converts to remove themselves from cycles of social aggression associated with witchcraft accusations.[69]

 
A church service in Sanga, in the eastern Kathmandu Valley, in 2013.

Relatively egalitarian attitudes within churches towards caste, gender, and age are also significant factors in conversion to Christianity. In many areas the majority of converts come from Dalit, Janajati, or other excluded social groups.[70] Churches preach caste equality,[71] offer opportunities for leadership to excluded castes,[72] and allow intermarriage between castes, though such marriages are at times resisted by older Christians.[73] Many churches have a majority of women in their congregations.[74] This is connected with the promotion of an ideal of 'companionate marriage' within some churches,[75] involving a strong rejection of domestic violence (and an associated prohibition on alcohol which is often linked with such violence),[76] and an increasing involvement of women in marital decision-making.[77] Churches also provide opportunities for female leadership within women's fellowships, and in some cases as pastors.[78] A significant proportion of many church congregations is under the age of 30,[79] with some young Christians, as well as more educated converts, claiming that they find Christianity more ‘modern’ or ‘rational’ than other religions.[80] Youth fellowships provide social and psychological support, as well as opportunities for leadership, to young Christians.[81]

 
An Easter 2012 foot washing service at a church in Jumla, west Nepal.

Until 1990 most Nepali churches were non-denominational and independent; since then numerous denominational groups have entered Nepal, leading to concern among Nepali Christian leaders about sectarianism and church-splitting.[82] There have been claims that denominational groups have offered financial incentives to church leaders – often in the form of funds for church buildings, or educational scholarships – to encourage them to change denominations.[83] Additionally, some denominational missionary groups (not associated with UMN or INF) have adopted methods of relief or development work arousing widespread social concern, particularly in the wake of the 2015 earthquake.[84] Nonetheless, while some Christian leaders (particularly those in larger churches in urban settings) do gain financially from missionary groups, as may a small minority of other Christian converts, research has shown that the majority of Nepali Christians receive no material or financial gain either before or after conversion, and often in fact suffer significant losses as a result of post-conversion ostracism from their families and communities, including frequent disinheritance.[85] Informed observers have judged that the contemporary Nepali church is too large and organizationally diverse (see Demographics) to be susceptible to systematic foreign resourcing or control.[86]

Contemporary Catholicism

Main article: Catholic Church in Nepal

Although numerically much smaller than Nepali Protestantism (see Demographics), Catholicism in Nepal exercises significant influence through its educational, interreligious, and social service work. St Xavier's School has educated several generations of the Nepali elite, including the children of high-ranking political, bureaucratic, and military officials.[87] Gyanendra Shah, Nepal's king from 2001 to 2008, is said to have been positively disposed towards Christianity as a result of his friendship with his former teacher, Bishop Anthony Sharma S.J.[88] Whereas Nepali Protestants tend to avoid all non-Christian ritual and ceremony,[89] Nepali Catholicism takes a notably more open approach to non-Christian religions.[90] Catholics take part in festivals such as Bhai Tika and Dashain,[91] and are permitted to consume alcohol, an important part of social and ritual life for some ethnic groups.[92] Nepali Catholics have played leading roles in interreligious dialogue in recent decades,[93] and Kathmandu's Assumption Cathedral incorporates Newari and Tibetan styles of architecture and mural painting.[94] Catholic aid organizations have a significant presence in Nepal, with Caritas reporting that in 2017 its programs reached as many as 185,294 Nepalis.[95] Like UMN and INF, Caritas Nepal works strictly without reference to the religion or background of those who receive its help, and does not perform evangelistic work.[96]

Political and legal situation

Throughout the period from 1768 to 1990, proselytism of or conversion to Christianity or Islam was legally prohibited in Nepal.[97] A statement of this prohibition can be found in the legal code of 1935:[98]

To him who preaches beliefs opposed to the traditional religion of the subjects of the kingdom, to him who abandons or cause to abandon one religion to adopt, or cause to adopt, another one, the following rules will be applied: In the whole of the kingdom of Gorkha – Nepal, putting into practice (calauna) and preaching (pracar garna)…. Kabir panthi, Christian, Islamic and other irreligious (vi-dharmi) and foreign (vi-deshi) beliefs (mat) which ruin the religion traditionally practised (sanatan-dekhi hindu jati ma cali-aeko) by the Hindu community and the caste hierarchy, is prohibited; converting to these beliefs any of our subjects belonging to the Brahman caste, or any other clean caste is prohibited.

These laws were in force even after the revolution of 1951, and were reaffirmed in the legal code of 1963, which prohibited the preaching of Christianity or Islam and stipulated three years in jail for those who attempted to convert people, and six years for those who succeeded in converting others.[99] For those who 'attempt' to be converted, there was a fine of a hundred rupees, and for those who actually converted (that is, were baptized), there would be imprisonment of one year.[99] The code stated that 'when somebody becomes converted, the conversion is nullified, and he remains in the Hindu dharma [religion]'.[99]

 
Bir Bahadur Rai, Pastor Prem Pradhan, and Dil Bahadur Thakuri in Tansen prison, in 1961.

From the early 1960s, the state began actively to prosecute Christians where the baptism of Nepali citizens had occurred;[33] this active governmental persecution continued up to 1990.[100] Following baptisms in Nepalgunj and Tansen between 1958 and 1960, pastors David Mukhia and Prem Pradhan, along with six baptised believers, were prosecuted by the authorities for proselytism and conversion. The pastors were sentenced to six years imprisonment; the male converts were sentenced to one year imprisonment and the female converts to six months.[101] Prosecutions such as this continued for the whole of the Panchayat period:[102] when an amnesty was proclaimed in 1990 there were 30 individuals in Nepal imprisoned for crimes of proselytism or conversion, and 200 others who were subject to legal action for the same offences.[100]

After the democracy movement of 1990, a new constitution was promulgated which decriminalized religious conversion, but retained the ban on proselytism.[56] The interim constitution of 2007, adopted after the democracy movement of 2006, was identical to the 1990 code in these respects;[103] it also proclaimed Nepal a secular state[104] and included guarantees on religious freedom.[103] The 2015 constitution retained the designation of Nepal as a secular state, but defined secularism to include the 'protection of religion and culture being practiced since ancient times'.[105] It also prohibited 'disturbing the religion of other people' and reiterated the ban on proselytism[106] (or literally, 'causing someone to change religion' [kasaiko dharma parivartan garaunu][107]).

In 2017, Nepal's parliament passed an ambiguously-worded law criminalizing 'hurting the religious sentiment of any caste, ethnic community or class by writing, through voice/talk or by a shape or symbol or in any other such manner', and stipulating that 'nobody should indulge in any act or conduct so as to undermine the religion, faith or belief that any caste, ethnic group or community has been observing since eternal times'.[108] In other South Asian countries, similarly worded laws, which have sometimes been interpreted as prohibiting even speaking about one's faith, have been used to settle personal vendettas or harass Muslim or Christian minorities.[109]

Between 1990 and the mid-2010s Nepal's law on proselytism remained largely unenforced, and Christians were able to operate without significant governmental interference.[56] However, the rapid growth of Christianity and the rise of nationalist sentiment since the declaration of secularism in 2007 has led to increasing calls for tighter restrictions on Christian activity,[110] causing the authorities in recent years to enforce anti-proselytism laws more aggressively. It has been reported that local government and police officials have begun to interpret the constitutional ban on proselytism to include non-coercive evangelism,[111] and have brought a number of legal cases against Christians on this basis.[112] The 2017 law criminalizing the 'hurting [of] religious sentiment' has led to additional prosecutions.[113] Other signs of an increasing political backlash against Christianity include the removal of Christmas from Nepal's list of public holidays in April 2016,[114] and the convictions, later overturned, of four Christians in Salyan for witchcraft in December 2016.[115]

 
Assumption Cathedral, Kathmandu, after the 2009 bomb attack.

There have been sporadic incidents of violence against Christians in Nepal. During the civil war of 1996 to 2006, churches in Maoist-controlled areas were routinely harassed and extorted, and there have been incidents of murder or kidnap of Christian pastors in rural areas.[116] In May 2009, a bomb was detonated in the Catholic Cathedral in Kathmandu, killing three people and injuring a further thirteen (the disarray following the attack is shown in the image on the right). The group believed to be responsible is the Nepal Defence Army, a Terai-based Hindu nationalist group.[117] In September 2015, three Protestant churches were bombed in the Jhapa District, with Hindu nationalists again identified as responsible.[111] Christian leaders have expressed concern that the 'inflammatory language' of nationalist leaders and some in the media (including accusations that Christians lure people to convert with material inducements) may encourage anti-Christian prejudice and violence.[118]

Demographics

It is impossible to determine with certainty the exact number of Christians in Nepal today, but most informed observers agree that the 2011 Census's figure of 375,699[1] (1.4% of the population) is a significant underestimate. Scholars and religious minorities have argued that Nepal's censuses consistently under-report non-Hindus.[119] Various informed organizations and observers have placed the number of Christians in Nepal between 700,000 and 3 million.[120] Scholars who have assessed the various estimates have suggested that a figure of roughly 1 million may be the most plausible estimate.[121]

 
Scheer Memorial Hospital, A Seventh-Day Adventist institution in Banepa.

The vast majority of Nepali churches are Protestant evangelical (if evangelical is defined broadly to include charismatics and Pentecostals).[122] Before 1990, these churches were largely non-denominational and free of foreign ties.[123] Since then, denominational groups (such as the Assemblies of God, the Baptist World Alliance, Calvary Chapel, and Believers Church) have grown rapidly, but independent and house churches still account for more than half of Nepali congregations.[124] There are also roughly 10,000 Nepali Catholics,[53] a significant number of whom are located in the eastern region of the country.[125] Additionally, there are small numbers of adherents to non-mainstream Christian groups in Nepal, such as the Seventh-Day Adventists,[126] Mormons,[127] Jehovah's Witnesses,[128] and World Mission Society Church of God.[129]

See also

References

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    • Gibson 2015, ch. 7 and 8.
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  • U.S. Commission on International Religious Freedom (2017). 2017 Annual Report – Pakistan. 10 January 2019. Retrieved 27 January 2019.  
  • U.S. Commission on International Religious Freedom (2018). Limitations on Minorities' Religious Freedom in South Asia: USCIRF Special Report. 8 May 2020. Retrieved 19 May 2020.
  • U.S. Department of State (2010) Nepal 2010 International Religious Freedom Report. 14 October 2018. Retrieved 27 January 2019.  
  • U.S. Department of State (2012) Nepal 2012 International Religious Freedom Report. Archived from the original on 17 November 2018. Retrieved 27 January 2018.  
  • U.S. Department of State (2016) on 20 November 2018. Retrieved 27 January 2019.  
  • U.S. Department of State (2018). Nepal 2018 Report on International Religious Freedom. on 12 February 2020. Retrieved 19 May 2020.
  • Zharkevich, I. 2016. ‘‘When Gods Return to their Homeland in the Himalayas’: Maoism, Religion, and Change in the Model Village of Thabang, mid-Western Nepal’. In Religion, Secularism, and Ethnicity in Contemporary Nepal, eds. David N. Gellner, Sondra L. Hausner, & Chiara Letizia. Oxford: OUP. (registration required)

Further reading

  • Afful, Kenneth E. 1992. "The Role of NGOs in the Development Process A Case-study of NGO Projects in Nepal." PhD thesis, University of Lancaster.
  • Gellner, David N. 2005. "The emergence of conversion in a Hindu-Buddhist polytropy: The Kathmandu Valley, Nepal, c. 1600–1995." Comparative studies in society and history 47 (4):755–80.
  • Sever, Adrien, 1993. Nepal under the Ranas, New Delhi: Oxford and IBH Publishing Co.
  • Stiller, Ludwig F., 1993. Nepal: Growth of a Nation, Kathmandu: Human Resources Development Research Center.
  • Vaidya, Tulsi Ram, 1996. Jaya Prakash Malla: The Brave Malla King of Kantipur, New Delhi: Anmol Publications.
  • Vaidya, Tulsi Ram, 1992. Nepal: A Study of Socio-Economic and Political Changes, New Delhi: Anmol Publications.
  • Whelpton, John. 2005. A History of Nepal. Cambridge: Cambridge University Press. ISBN 978-0-52180470-7.

External links

  • A Conversation about Nepali Christianity (includes comprehensive bibliography with electronic resources)

January 06, 2023
christianity, nepal, neutrality, this, article, disputed, relevant, discussion, found, talk, page, please, remove, this, message, until, conditions, april, 2022, learn, when, remove, this, template, message, christianity, according, 2011, census, fifth, most, . The neutrality of this article is disputed Relevant discussion may be found on the talk page Please do not remove this message until conditions to do so are met April 2022 Learn how and when to remove this template message Christianity is according to the 2011 census the fifth most practiced religion in Nepal with 375 699 adherents or 1 4 of the population 1 Many 2 informed observers have estimated that there are at least 1 million Nepali Christians 3 According to some Christian groups there may be as many as 3 million Christians in Nepal constituting up to 10 of the country s population 4 A report by Gordon Conwell Theological Seminary identified the Nepali church the fastest growing in the world 5 The vast majority of Nepali Christians are evangelical Protestants if evangelical is defined broadly to include charismatics and Pentecostals 6 there is also a small Catholic population of roughly 10 000 7 A Nepali church The first Christian mission to Nepal was established in 1715 by Catholic Capuchin friars 8 who worked in the Kathmandu Valley 9 The Capuchins were expelled following Nepal s unification in 1768 9 10 and Christian groups were officially banned from the country for the next two centuries 11 After the revolution of 1951 foreign missionaries were permitted to enter Nepal to perform social service work but proselytization and conversion were still legally prohibited 12 It was only after the introduction of multi party democracy in 1990 and the relaxation of restrictions on conversion 13 that the Nepali church began to grow rapidly 14 The expansion of Christianity is a controversial subject in Nepal 15 and Nepali Christians have been subject to sporadic violence 16 and widespread social exclusion 17 It is frequently claimed in Nepali media and political discourse that missionaries offer the poor material incentives to convert 18 but research has indicated that most Nepali Christians convert for reasons other than contact with missionaries 19 Nepal s constitution writing process of 2006 15 and the 2007 designation of the country as a secular state 20 intensified controversies surrounding Christianity 21 The constitution of 2015 re affirmed secularism but also prohibited proselytism and disturbing the religion of other people 22 In 2017 Nepal s parliament passed a bill which prohibited hurting the religious sentiment of any caste ethnic community or class by writing through voice talk or by a shape or symbol or in any other such manner 23 Contents 1 History 1 1 The Capuchin mission 1 2 1769 1951 1 3 1951 1990 1 4 Role of Indian missionaries 2 Contemporary Protestantism 3 Contemporary Catholicism 4 Political and legal situation 5 Demographics 6 See also 7 References 7 1 Bibliography 8 Further reading 9 External linksHistory EditSee also Catholic Church in Nepal The Capuchin mission Edit Frontispiece of Satya Sakshi Parmesvarya Mahima 1740 composed for King Ranajit Malla by Capuchin missionaries Catholic Capuchin missionaries were given permission to reside in the Kathmandu Valley in 1715 11 They worked in each of the valley s three city states 24 and eventually made their main base in Bhaktapur where they settled in 1740 25 The Capuchins were surprised by the warm welcome afforded to them by the king of Bhaktapur Ranajit Malla who one wrote embraced us all affectionately and treated us with great familiarity and confidence he made us sit at his side and kept us for more than an hour 25 The missionaries focused their activities on the royal court and composed a treatise on monotheism for the king Although he did not convert the king did offer some of his subjects to be Christians in his stead 26 The Capuchins refused this offer and although they succeeded in making a small number of voluntary local converts 27 their mission was put to an end in 1769 after Prithvi Narayan Shah the ruler of Gorkha conquered the Kathmandu Valley and expelled all Christians from his new kingdom 28 The Newar Christians took refuge in India settling first in the city of Bettiah and then later moving eleven kilometres north to Chuhari where they reside to this day 29 1769 1951 Edit Ganga Prasad Pradhan 1851 1932 Over the next 200 years until 1951 Nepal was entirely closed to Christians although small numbers of ethnically Nepali evangelists from India were able to cross the border surreptitiously 30 The most famous of these is Ganga Prasad Pradhan 1851 1932 a Newar raised in Darjeeling who is known as the first ordained Nepali pastor 31 Pradhan converted to Christianity while studying at a school run by Church of Scotland missionaries in Darjeeling After forty years of ministry to the Nepali speaking community in northern India focused mainly on producing a Bible translation and other evangelistic materials in Nepali he decided in 1914 to return with his family to Kathmandu to establish a Christian presence in Nepal Travelling with a group of around forty people Pradhan and his colleagues presence was discovered by the authorities soon after they arrived in Kathmandu They were firmly instructed to leave being told there is no room for Christians in Nepal 32 1951 1990 Edit Dr James Dick and Jill Cook treating patients at the UMN dispensary at Okhaldhunga in east Nepal in the early 1960s After the overthrow of the Rana regime in 1951 King Tribhuvan opened Nepal s borders and appealed to the outside world to assist in Nepal s development 30 A number of Christian missionary groups responded to this call The largest such organisation was the United Mission to Nepal UMN founded in 1954 as a cooperative endeavor between eight Protestant denominations 33 The first projects of the mission were the foundation of medical facilities in Tansen in west Nepal and in the Kathmandu Valley near to Bhaktapur the work soon expanded to include rural development education engineering and the foundation of other medical facilities and hospitals 33 By 1990 the UMN comprised 39 member missions 420 expatriate missionaries and over 2 000 Nepali staff 33 Due to a 2002 decision to hand over most major projects to local control the size of UMN is currently much reduced from this level 34 The UMN s work in Nepal has been defined and limited by a series of five year agreements with the Nepal government which clearly prohibit proselytism 33 The women s ward at INF s Green Pastures Hospital in Pokhara during the 1960s The other major Protestant missionary organization to enter Nepal after 1951 was the Nepal Evangelistic Band NEB Founded in 1943 by the doctor Lily O Halon the NEB worked with ethnically Nepali converts in northern India during the 1940s 30 In 1952 O Hanlon and her colleagues were given permission to undertake medical work in Pokhara 33 they established The Shining Hospital which became well known for the high quality of its treatment 33 and in 1957 opened the Green Pastures Hospital for the treatment of leprosy 35 The NEB would later change its name to the International Nepal Fellowship INF 33 and expand its work into a range of medical and social justice activities 36 It currently has a staff of over 400 37 and operates according to agreements with the government similar to those of the UMN 38 Pastor David and Premi Mukia Unlike that in India and other countries which had been colonized the Protestant church in Nepal was established under indigenous leadership with a clear line of separation between the church and missionary organizations 39 David Mukhia and his wife Premi who were ethnically Nepali Christians from India established Ram Ghat church in Pokhara in 1952 which is generally known as Nepal s first church 40 Tir Bahadur Dewan and his wife Ratan also Nepalis who had lived in India established a fellowship in Bhaktapur in 1954 41 In 1957 a group of Nepali Christians from Kalimpong led by Robert Karthak and including Gyaani Shah and Elizabeth Franklin established a fellowship in Kathmandu later known as Nepal Isai Mandali 42 This would eventually become one of the largest churches in Nepal 43 From the 1960s Christians encountered increasing legal problems with prosecutions being brought for proselytism and conversion see Political and Legal Situation Despite legal obstacles the Nepali Protestant church grew slowly but steadily in the period up to 1990 Norma Kehrberg drawing on the work of the Nepal Church History Project estimates this growth as follows 44 Year Baptized Christians1966 1001973 5001977 1 4001980 70001982 10 0001985 25 0001990 50 000 Members of Gyaneshwor Church Nepal Isai Mandali in the 1960s celebrating a baptism This growth resulted primarily from person to person evangelism by Nepali believers 45 and was often connected with prayer based healing or exorcism 46 During this period most churches opted as Kehrberg has described to worship in an eastern style removing one s shoes and sitting on the floor with men and women seated on opposite sides not using pews The music was Christian words set to Nepali folk tunes 47 In 1960 of the Nepal Christian Fellowship NCF was formed 48 this group united most Nepali Protestants until 1978 when another national group the Agape Fellowship was established 49 The latter group had a more charismatic orientation than the former 50 Catholics also responded to the opening of Nepal in 1951 but the numerical growth of Nepali Catholicism has been slower than that of Protestantism see also Catholic Church in Nepal The Jesuit Fr Marshall Moran established St Xavier s School on the edge of the Kathmandu Valley in 1951 33 St Xavier s catered primarily to the middle and upper echelons of Nepali society Fr Moran who was the founder of the school and the guiding spirit of the mission became a figure in Nepali high society during the 1950s with one Nepali intellectual recalling Fr Moran was at every party in those days If a visitor didn t see Fr Moran in Kathmandu his trip wasn t really complete 51 Jesuit missionaries also made notable contributions to scholarship on Nepali history and religions 52 Due to the long process of preparation that precedes Baptism and a soteriology that does not compel them to attempt as many conversions as possible the Nepali Catholic church has grown slowly having 10 000 members by 2011 53 Role of Indian missionaries Edit In 1955 the All India Council of National Missionary Society of India decided to send missionaries to the neighbouring countries With this decision a meeting held on 28 30 September 1956 decided to send Ms K Circar the then honorary secretary Dr A Rallaram to visit Nepal and locate a starting station for the mission This team choose Butwal as the starting station Ms K Circar along with Mr Sam John and his wife became the first Indian missionaries to serve in Nepal starting from October 1957 They did not have a fixed salary but rather worked together as a fellowship Due to severe illness Mr John Sam s family was not able to continue their work as missionaries in Butwal This led the organization to appoint Mr M M Mathai and his wife from Kerala as the replacement Later Mr K S Eapen and Mr V T Abraham joined the Butwal Mission 54 Other missionaries such as Mr M M Mathai from Kerala Ms K Circar Mr K S Eapen Mr V T Abraham and Mr C K Athially also served as early missionaries to spread Christianity in Nepal 55 Contemporary Protestantism EditAfter the introduction of multi party democracy to Nepal in 1990 a new constitution was promulgated which retained the ban on proselytism but removed the ban on conversion 56 This along with a general relaxation of government restrictions on religious activity 57 rapid changes in social attitudes towards caste and gender 58 and dislocations associated with capitalist globalization 59 and civil war 60 created conditions conducive to a rapid growth of Nepali Protestantism after 1990 Kehrberg estimates the growth of the Nepali church during the 1990s as follows 61 Year Baptized Christians1992 75 0001998 300 0001999 400 000The 2000s saw an acceleration of the growth of the 1990s there were likely more than 1 million baptized Christians present in Nepal by the early 2010s see Demographics A 2013 report by Gordon Conwell Theological Seminary found that Nepal s church was the fastest growing in the world with an annual growth rate of 10 9 since 1970 62 Prayer at a Christian healing festival held in 2012 in Bhaktapur The contemporary Nepali church is largely charismatic or Pentecostal in orientation in that most Nepali churches practice healing and exorcism and have emotive styles of worship 63 Research by both Christian and non Christian scholars has consistently shown that prayer based healing is the main reason for conversion among a majority of converts 64 with some observers estimating that healing of a person or a family member accounts for as many as 75 of conversions 65 Frequently conversion occurs among those who become ill then find what they perceive to be inadequate support from family 66 or traditional healers 67 leading them to turn to churches for social support and healing 66 Theologically healing is understood in terms of the defeat of evil spirits often associated with witchcraft by the power of Christ 68 this pacification of spirits allows some converts to remove themselves from cycles of social aggression associated with witchcraft accusations 69 A church service in Sanga in the eastern Kathmandu Valley in 2013 Relatively egalitarian attitudes within churches towards caste gender and age are also significant factors in conversion to Christianity In many areas the majority of converts come from Dalit Janajati or other excluded social groups 70 Churches preach caste equality 71 offer opportunities for leadership to excluded castes 72 and allow intermarriage between castes though such marriages are at times resisted by older Christians 73 Many churches have a majority of women in their congregations 74 This is connected with the promotion of an ideal of companionate marriage within some churches 75 involving a strong rejection of domestic violence and an associated prohibition on alcohol which is often linked with such violence 76 and an increasing involvement of women in marital decision making 77 Churches also provide opportunities for female leadership within women s fellowships and in some cases as pastors 78 A significant proportion of many church congregations is under the age of 30 79 with some young Christians as well as more educated converts claiming that they find Christianity more modern or rational than other religions 80 Youth fellowships provide social and psychological support as well as opportunities for leadership to young Christians 81 An Easter 2012 foot washing service at a church in Jumla west Nepal Until 1990 most Nepali churches were non denominational and independent since then numerous denominational groups have entered Nepal leading to concern among Nepali Christian leaders about sectarianism and church splitting 82 There have been claims that denominational groups have offered financial incentives to church leaders often in the form of funds for church buildings or educational scholarships to encourage them to change denominations 83 Additionally some denominational missionary groups not associated with UMN or INF have adopted methods of relief or development work arousing widespread social concern particularly in the wake of the 2015 earthquake 84 Nonetheless while some Christian leaders particularly those in larger churches in urban settings do gain financially from missionary groups as may a small minority of other Christian converts research has shown that the majority of Nepali Christians receive no material or financial gain either before or after conversion and often in fact suffer significant losses as a result of post conversion ostracism from their families and communities including frequent disinheritance 85 Informed observers have judged that the contemporary Nepali church is too large and organizationally diverse see Demographics to be susceptible to systematic foreign resourcing or control 86 Contemporary Catholicism EditMain article Catholic Church in Nepal Assumption Cathedral Kathmandu Although numerically much smaller than Nepali Protestantism see Demographics Catholicism in Nepal exercises significant influence through its educational interreligious and social service work St Xavier s School has educated several generations of the Nepali elite including the children of high ranking political bureaucratic and military officials 87 Gyanendra Shah Nepal s king from 2001 to 2008 is said to have been positively disposed towards Christianity as a result of his friendship with his former teacher Bishop Anthony Sharma S J 88 Whereas Nepali Protestants tend to avoid all non Christian ritual and ceremony 89 Nepali Catholicism takes a notably more open approach to non Christian religions 90 Catholics take part in festivals such as Bhai Tika and Dashain 91 and are permitted to consume alcohol an important part of social and ritual life for some ethnic groups 92 Nepali Catholics have played leading roles in interreligious dialogue in recent decades 93 and Kathmandu s Assumption Cathedral incorporates Newari and Tibetan styles of architecture and mural painting 94 Catholic aid organizations have a significant presence in Nepal with Caritas reporting that in 2017 its programs reached as many as 185 294 Nepalis 95 Like UMN and INF Caritas Nepal works strictly without reference to the religion or background of those who receive its help and does not perform evangelistic work 96 Political and legal situation EditThroughout the period from 1768 to 1990 proselytism of or conversion to Christianity or Islam was legally prohibited in Nepal 97 A statement of this prohibition can be found in the legal code of 1935 98 To him who preaches beliefs opposed to the traditional religion of the subjects of the kingdom to him who abandons or cause to abandon one religion to adopt or cause to adopt another one the following rules will be applied In the whole of the kingdom of Gorkha Nepal putting into practice calauna and preaching pracar garna Kabir panthi Christian Islamic and other irreligious vi dharmi and foreign vi deshi beliefs mat which ruin the religion traditionally practised sanatan dekhi hindu jati ma cali aeko by the Hindu community and the caste hierarchy is prohibited converting to these beliefs any of our subjects belonging to the Brahman caste or any other clean caste is prohibited These laws were in force even after the revolution of 1951 and were reaffirmed in the legal code of 1963 which prohibited the preaching of Christianity or Islam and stipulated three years in jail for those who attempted to convert people and six years for those who succeeded in converting others 99 For those who attempt to be converted there was a fine of a hundred rupees and for those who actually converted that is were baptized there would be imprisonment of one year 99 The code stated that when somebody becomes converted the conversion is nullified and he remains in the Hindu dharma religion 99 Bir Bahadur Rai Pastor Prem Pradhan and Dil Bahadur Thakuri in Tansen prison in 1961 From the early 1960s the state began actively to prosecute Christians where the baptism of Nepali citizens had occurred 33 this active governmental persecution continued up to 1990 100 Following baptisms in Nepalgunj and Tansen between 1958 and 1960 pastors David Mukhia and Prem Pradhan along with six baptised believers were prosecuted by the authorities for proselytism and conversion The pastors were sentenced to six years imprisonment the male converts were sentenced to one year imprisonment and the female converts to six months 101 Prosecutions such as this continued for the whole of the Panchayat period 102 when an amnesty was proclaimed in 1990 there were 30 individuals in Nepal imprisoned for crimes of proselytism or conversion and 200 others who were subject to legal action for the same offences 100 After the democracy movement of 1990 a new constitution was promulgated which decriminalized religious conversion but retained the ban on proselytism 56 The interim constitution of 2007 adopted after the democracy movement of 2006 was identical to the 1990 code in these respects 103 it also proclaimed Nepal a secular state 104 and included guarantees on religious freedom 103 The 2015 constitution retained the designation of Nepal as a secular state but defined secularism to include the protection of religion and culture being practiced since ancient times 105 It also prohibited disturbing the religion of other people and reiterated the ban on proselytism 106 or literally causing someone to change religion kasaiko dharma parivartan garaunu 107 In 2017 Nepal s parliament passed an ambiguously worded law criminalizing hurting the religious sentiment of any caste ethnic community or class by writing through voice talk or by a shape or symbol or in any other such manner and stipulating that nobody should indulge in any act or conduct so as to undermine the religion faith or belief that any caste ethnic group or community has been observing since eternal times 108 In other South Asian countries similarly worded laws which have sometimes been interpreted as prohibiting even speaking about one s faith have been used to settle personal vendettas or harass Muslim or Christian minorities 109 Between 1990 and the mid 2010s Nepal s law on proselytism remained largely unenforced and Christians were able to operate without significant governmental interference 56 However the rapid growth of Christianity and the rise of nationalist sentiment since the declaration of secularism in 2007 has led to increasing calls for tighter restrictions on Christian activity 110 causing the authorities in recent years to enforce anti proselytism laws more aggressively It has been reported that local government and police officials have begun to interpret the constitutional ban on proselytism to include non coercive evangelism 111 and have brought a number of legal cases against Christians on this basis 112 The 2017 law criminalizing the hurting of religious sentiment has led to additional prosecutions 113 Other signs of an increasing political backlash against Christianity include the removal of Christmas from Nepal s list of public holidays in April 2016 114 and the convictions later overturned of four Christians in Salyan for witchcraft in December 2016 115 Assumption Cathedral Kathmandu after the 2009 bomb attack There have been sporadic incidents of violence against Christians in Nepal During the civil war of 1996 to 2006 churches in Maoist controlled areas were routinely harassed and extorted and there have been incidents of murder or kidnap of Christian pastors in rural areas 116 In May 2009 a bomb was detonated in the Catholic Cathedral in Kathmandu killing three people and injuring a further thirteen the disarray following the attack is shown in the image on the right The group believed to be responsible is the Nepal Defence Army a Terai based Hindu nationalist group 117 In September 2015 three Protestant churches were bombed in the Jhapa District with Hindu nationalists again identified as responsible 111 Christian leaders have expressed concern that the inflammatory language of nationalist leaders and some in the media including accusations that Christians lure people to convert with material inducements may encourage anti Christian prejudice and violence 118 Demographics EditIt is impossible to determine with certainty the exact number of Christians in Nepal today but most informed observers agree that the 2011 Census s figure of 375 699 1 1 4 of the population is a significant underestimate Scholars and religious minorities have argued that Nepal s censuses consistently under report non Hindus 119 Various informed organizations and observers have placed the number of Christians in Nepal between 700 000 and 3 million 120 Scholars who have assessed the various estimates have suggested that a figure of roughly 1 million may be the most plausible estimate 121 Scheer Memorial Hospital A Seventh Day Adventist institution in Banepa The vast majority of Nepali churches are Protestant evangelical if evangelical is defined broadly to include charismatics and Pentecostals 122 Before 1990 these churches were largely non denominational and free of foreign ties 123 Since then denominational groups such as the Assemblies of God the Baptist World Alliance Calvary Chapel and Believers Church have grown rapidly but independent and house churches still account for more than half of Nepali congregations 124 There are also roughly 10 000 Nepali Catholics 53 a significant number of whom are located in the eastern region of the country 125 Additionally there are small numbers of adherents to non mainstream Christian groups in Nepal such as the Seventh Day Adventists 126 Mormons 127 Jehovah s Witnesses 128 and World Mission Society Church of God 129 See also Edit Christianity portal Nepal portalAnthony Francis Sharma Assumption of the Blessed Virgin Mary Cathedral Kathmandu Catholic Church in Nepal Edward Niesen Ganga Prasad Pradhan Gyani Shah Joao Cabral Marshall D Moran St Xavier s School Jawalakhel Thomas Hale Jr United Mission to NepalReferences Edit a b Nepal Central Bureau of Statistics 2011 National Population and Housing Census 2011 p 4 Archived from the original on 26 July 2018 Retrieved 27 January 2019 Rai Hemlata 2001 Janjatis want to stand up and be counted Archived 11 October 2017 at the Wayback Machine Nepali Times 11 May 2001 Archived from the original on 18 November 2018 Retrieved 27 January 2019 Hangen Susan amp Mahendra Lawoti 2013 Introduction Nationalism and Ethnic Conflict in Nepal in Nationalism and Ethnic Conflict in Nepal Identities and Mobilization after 1990 ed Mahendra Lawoti amp Susan Hangen Abingdon Routledge p 15 Gellner David N 2005 Ethnic Rights and Politics in Nepal Himalayan Journal of Sociology 2 p 10 FNCN Christian population below actual size Kathmandu Post 6 December 2012 Archived from the original on 17 November 2018 Retrieved 27 January 2019 Shrestha Ram Prasad 2012 A Historical Analytical Account of Mission Development of Churches of Nepal from 1990 to 2010 Thesis submitted for MA Intercultural Studies in Asian Context Redcliffe College p 3 Gibson Ian 2017 Gibson Ian 2015 p 113 Janssen Peter 2016 Christianity s Rise Tests Nepal s New Secularism Nikkei Asian Review 4 December 2016 Archived 28 January 2019 Retrieved 28 January 2019 Census in Nepal Marks 2 3 million Christians as Hindus in Compilation of WEA Religious Liberty Commission Research and Analysis Reports 2010 13 pp 128 9 Archived on 28 January 2019 Retrieved 28 January 2019 2018 Report on International Religious Freedom Nepal United States Department of State Retrieved 10 May 2020 Gordon Conwell Theological Seminary 2013 Christianity in its Global Context 1970 2020 Society Religion and Mission South Hamilton MA Center for the Study of Global Christianity p 38 Archived on 22 September 2018 Retrieved 27 January 2019 DAWN Nepal 2007 National Church Survey of Nepal August 2007 Kathmandu Nepal Research and Resource Network pp 547 8 Mandryk Jason ed 2010 Operation World Bletchley Milton Keynes Authentic Media p 619 Shrestha 2005 pp 24 5 Parajuli Kalpit 2011 Nepalese Catholics Grow A Challenge to Anti conversion laws Asia News 20 October 2011 Archived 17 November 2018 Retrieved 27 January 2019 Barclay John 2009 The Church in Nepal Analysis of Its Gestation and Growth International Bulletin of Missionary Research 33 4 189 194 p 189 Alsop Ian 1996 Christians at the Malla Court the Capuchin piccolo libro In Change and continuity studies in the Nepalese culture of the Kathmandu Valley edited by Siegfried Lienhard Alessandria Edizioni dell Orso p 123 Landon Perceval 1928 Nepal London Constable and Co Vol 2 p 236 a b Barclay 2009 p 189 Barclay 2009 pp 190 1 Gaborieau Marc 2002 Christian Minorities in the Hindu Kingdom of Nepal In Religious minorities in South Asia selected essays on post colonial situations edited by Monirul Hussain and Lipi Ghosh New Delhi Manak Publications p 96 Barclay 2009 pp 192 3 Sermon on the Mountain Nepali Times 1 September 2017 Archived 21 November 2018 Retrieved 27 January 2019 Rai Om Asha 2017 The Golden Age of the Gospel 25 August 2017 Archived on 21 November 2018 Retrieved 27 January 2019 Coburn Brot 2017 Preaching on High Archived 21 November 2018 Retrieved 29 January 2019 Mishra Pramod 2017 Of Faith and Indoctrination Kathmandu Post 31 August 2017 Archived 20 November 2018 Retrieved 29 January 2019 U S Commission on International Religious Freedom 2017 Annual Report 2017 Nepal Archived 21 November 2018 Retrieved 27 January 2019 Australian Government Refugee Review Tribunal 2010 Country Advice Nepal NPL37529 p 3 Archived 21 November 2018 Retrieved 27 January 2019 Parajuli Kalpit 2012 Hindu terrorists threaten more attacks against Christians and Muslims Asia News 14 August 2012 Archived 20 November 2018 Retrieved 27 January 2019 Coday Dennis 2003 Maoists torch Catholic mission National Catholic Reporter 10 October 2003 Retrieved 15 September 2017 Archived on 21 November 2018 Retrieved 27 January 2019 Gibson 2017 ch 7 10 Gibson 2015 ch 7 10 Rai Lagan 2013 Conversion to Christianity and Social Inclusion A Comparative Ethnographic Study of Chepang and Santal Communities Final Report submitted to the Social Inclusion Research Fund SIRF SNV Nepal Retrieved 15 September 2017 U S Department of State 2016 Nepal 2016 International Religious Freedom Report Archived on 20 November 2018 Retrieved 27 January 2019 Religion News Service 2020 Nepal s government actively targets religious minorities Retrieved 26 September 2020 U S Department of State 2016 p 2 Dhungel Bidushi 2015 Commodifying to Survive Nepali Times 7 August 2015 Archived 21 November 2018 Retrieved 27 January 2019 Baral Biswas 2017 Window into the Secular My Republica 5 January 2017 Archived on 28 January 2019 Retrieved 28 January 2019 Pattison Pete 2017 Nepal s Battle for Souls Kathmandu Post 19 August 2017 Archived 20 November 2018 Retrieved 27 January 2019 Coburn 2017 Shah Saubhagya 1993 The Gospel comes to the Hindu kingdom Himal 6 5 35 40 Gibson 2017 p 87 101 ch 7 10 Gibson 2015 pp 103 22 ch 7 10 Fricke T 2008 Tamang conversions culture politics and the Christian conversion narrative in Nepal Contributions to Nepalese Studies 35 1 35 62 Zharkevich I 2016 When Gods Return to their Homeland in the Himalayas Maoism Religion and Change in the Model Village of Thabang mid Western Nepal In Religion Secularism and Ethnicity in Contemporary Nepal eds David N Gellner Sondra L Hausner and Chiara Letizia Oxford OUP p 106 Ripert Blandine 2014 Improbable Globalization Individualization and Christianization among the Tamangs In Facing Globalization in the Himalayas Belonging and the Politics of the Self eds Gerard Toffin amp J Pfaff Czarnecka New Delhi SAGE Hagen Paul Kenneth 1998 The Nepali Brahman Response to the Gospel of Jesus Christ in the Context of the Hindu Nepali Brahman Worldview Dissertation submitted for degree of Doctor of Missiology Concordia Theological Seminary pp 415 89 Leve Lauren 2014 Cruel Optimism Christianity and the Post conflict Optic Hot Spots Cultural Anthropology 24 March 2014 Archived 13 December 2018 Retrieved 29 January 2019 Kirchheiner Ole 2016 Culture and Christianity negotiated in Hindu society a case study of a church in Central and Western Nepal PhD thesis Middlesex University pp 123 63 Rai 2013 ch 5 The Interim Constitution of Nepal 2063 2007 with English and Nepali Side by side and Introductory Material in Both Languages 2009 Kathmandu UNDP Nepal p 56 Archived on 17 December 2018 Retrieved 27 January 2019 Letizia Chiara 2017 Secularism and statebuilding in Nepal Accord An International Review of Peace Initiatives 26 109 11 Nepal s Constitution of 2015 Comparative Constitutions Project p 22 Archived on 23 June 2018 Retrieved 27 January 2019 Nepal Bill Criminalizes Conversion Christian Solidarity Worldwide 21 August 2017 17 November 2018 Retrieved 27 January 2019 Nepal to Ban Free Speech and Prosecute Religious Conversions Archived 23 September 2017 at the Wayback Machine Alliance Defending Freedom News Release 23 August 2017 Archived 18 November 2018 Retrieved 27 January 2019 Nepal Criminalizes Christian Conversion and Evangelism Christianity Today 25 October 2017 11 December 2018 Retrieved 27 January 2019 U S Commission on International Religious Freedom 2018 Limitations on Minorities Religious Freedom in South Asia USCIRF Special Report Religion News Service 2020 Nepal s government actively targets religious minorities Religion news Retrieved 26 September 2020 Alsop 1996 p 123 a b Alsop 1996 p 125 Alsop 1996 pp 131 2 Alsop 1996 p 134 Landon 1928 p 236 John Jose Kalapura 2000 Proceedings of the Indian History Congress Vol 61 Indian History Congress pp 1011 1022 a b c Barclay 2009 p 190 Perry Cindy L 2000 A biographical history of the Church in Nepal 3rd ed Kathmandu Nepal Church History Project pp 29 35 Perry 2000 p 34 a b c d e f g h i Barclay 2009 p 191 Our History United Mission to Nepal website Retrieved 16 September 2017 Archived 18 November 2018 Retrieved 27 January 2019 Hale Thomas 2012 Light dawns in Nepal the Story of the International Nepal Fellowship Kathmandu International Nepal Fellowship p 87 Hale 2012 INF Nepal INF website Archived 24 October 2018 Retrieved 27 January 2019 Agreement Signed INF website comms department 22 July 2016 Archived 23 September 2017 Retrieved 29 January 2019 Barclay 2009 p 191 Perry Cindy L 1990 Church and Mission in Nepal the Development of a Unique Relationship Evangelical Missions Quarterly 26 4 16 23 January issue Kehrberg Norma 2000 The Cross in the Land of the Khukuri Kathmandu Ekta Books pp 98 103 Khatry Ramesh 1997 Appendix II Church and Mission Relationship in Nepal Forty Years Ahead International Review of Mission 86 342 303 doi 10 1111 j 1758 6631 1997 tb00037 x Kirchheiner Ole 2016 Culture and Christianity negotiated in Hindu society a case study of a church in Central and Western Nepal PhD thesis Middlesex University pp 96 99 Perry 2000 pp 71 77 Perry 2000 pp 64 67 Kehrberg 2000 pp 98 103 Rongong Rajendra 2012a Gyaneshwor Church Nepal Isai Mandali In The Oxford Encyclopaedia of South Asian Christianity edited by Roger E Hedlund Jesudas Athyal Joshua Kalapati and Jessica Richard Vol 2 New Delhi Oxford University Press p 294 Kehrberg 2000 p 124 Kehrberg 2000 pp 151 155 pp 106 12 Kehrberg 2000 pp 147 150 Sharma Bal Krishna 2001 A History of the Pentecostal Movement in Nepal Asian Journal of Pentecostal Studies 4 2 p 301 Kehrberg 2000 p 100 Barclay 2009 p 192 Rongong Rajendra 2012b Agape Fellowship In The Oxford Encyclopaedia of South Asian Christianity edited by Roger E Hedlund Jesudas Athyal Joshua Kalapati and Jessica Richard Vol 2 New Delhi Oxford University Press p 9 Rongong 2012b p 9 Messerschmidt Donald A 2012 Fr Moran of Kathmandu pioneer priest educator and ham radio voice of the Himalayas Bangkok White Orchid Press p 227 Stiller Ludwig F 1973 The rise of the House of Gorkha a study in the unification of Nepal 1768 1816 New Delhi Manjusri Publishing House Miller Casper J 1979 Faith Healers in the Himalayas Kathmandu Centre for Nepal and Asian Studies Locke John K 1980 Karunamaya the cult of Avalokitesvara Matsyendranath in the valley of Nepal Kathmandu Sahayogi Prakashan for Research Centre for Nepal and Asian Studies Tribhuvan University Sharkey Gregory 2001 Buddhist daily ritual the Nitya Puja in Kathmandu Valley Shrines Bangkok Orchid Press a b Parajuli 2011 Prabhakar I Samuel Indian Christian mission movement with special reference to the national missionary society of India 1905 2005 109 a href Template Cite journal html title Template Cite journal cite journal a Cite journal requires journal help Remembering India s Pioneering Missionary to Nepal Center for Global Christianity amp Mission Retrieved 5 August 2020 a b c Gaborieau 2002 p 96 Gaborieau 2002 pp 95 6 Gibson 2017 ch 3 and 8 Gibson 2015 ch 3 and 8 Dalzell Victoria 2015 Freedom Margins and Music Musical Discourses of Tharu Ethnicity in Nepal Thesis submitted for degree of Doctor of Philosophy in Music University of California Riverside Kehrberg 2000 ch 4 Leve 2014 Ripert 2014 Fricke 2008 Gibson 2017 ch 7 and 10 Gibson 2015 ch 7 and 10 Zharkevich 2016 Leve 2014 Kehrberg 2000 p 125 Gordon Conwell Theological Seminary 2013 p 38 Tamang Ganesh 2012 Some Critical Observations for Theological Education in Nepal The Ecumenical Review 64 2 p 136 Gibson 2017 pp 101 8 Gibson 2015 122 130 Gibson 2017 ch 7 Gibson 2015 ch 7 Fricke 2008 Zharkevich 2016 p 106 Ripert 2014 p 54 Kirchheiner 2016 p 123 163 Leve 2014 Rai 2013 pp 26 31 ch 5 Shrestha 2012 pp 60 1 Dalzell 2015 p 325 p 350 Kehrberg 2000 p 149 Shrestha 2012 p 60 Gibson 2017 p 101 Gibson 2015 p 120 a b Gibson 2017 ch 7 Gibson 2015 ch 7 Gibson 2017 ch 7 Gibson 2015 ch 7 Fricke 2008 Kirchheiner 2016 pp 130 3 Ripert 2014 Gibson 2017 ch 7 and 8 Gibson Ian 2017b Pentecostal Peacefulness Virtue Ethics and the Reception of Theology in Nepal Journal of the Royal Anthropological Society 23 4 Gibson 2015 ch 7 and 8 Kirchheiner 2016 pp 127 151 Gibson 2017b Gibson 2017 pp 158 65 Gibson 2015 pp 196 203 DAWN Nepal 2007 Gibson 2017 pp 228 237 Gibson 2015 pp 281 6 Kehrberg 200 pp 140 3 Campbell Ben 2016 Tamang Christians and the Resituating of Religious Difference In Religion Secularism and Ethnicity in Contemporary Nepal edited by David N Gellner Sondra L Hausner and Chiara Letizia Oxford OUP Gibson 2017 ch 6 p 158 Gibson 2015 p 158 and ch 6 Rai 2013 Ripert 2014 Gibson 2017 ch 9 10 Gibson 2015 ch 9 10 Dalzell 2015 p 353 Gibson 2017 p 118 Gibson 2015 p 143 DAWN Nepal 2007 Gibson 2017 ch 8 Gibson 2015 ch 8 Gibson 2017 p 158 Gibson 2015 pp 194 5 Gibson 2017 ch 8 Gibson 2015 ch 8 Rai 2013 pp 39 40 Gibson 2017 pp 149 158 Gibson 2015 pp 184 96 Gibson 2017 ch 8 Gibson 2015 ch 8 Leve 2014 Kehrberg 2000 p 102 Perry 2000 pp 61 4 DAWN Nepal 2007 Gibson 2017 ch 10 Gibson 2015 ch 10 Gibson 2017 ch 10 Gibson 2015 ch 10 Ripert 2014 Hagen 1998 Gibson 2017 ch 10 Gibson 2015 ch 10 Bhatta Bhoj Raj 2010 Creating Unity and Health in the Nepali Church Evangelical Missions Quarterly July issue Tamang 2012 Shrestha 2012 pp 39 46 Johnson Mark 2006 Grace and Greed in a People Movement to Christ in Nepal Evangelical Missions Quarterly January issue Tamang 2012 Bhatta 2010 Shah 1993 Coburn 2017 Sermon on the Mountain Nepali Times 1 September 2017 Preiss Danielle 2016 Why Nepal has one of the World s fastest Growing Christian Populations NPR website 3 February 2016 Archived 1 December 2018 Retrieved 27 January 2019 Gibson 2017 ch 5 10 Gibson 2015 ch 5 10 Rai 2013 pp 46 9 Kirchheiner 2016 Hale Thomas 1989 On the far side of Liglig Mountain the adventures of an American family in Nepal Grand Rapids Zondervan p 8 U S Department of State 2010 Nepal 2010 International Religious Freedom Report p 1 Archived 14 October 2018 Retrieved 27 January 2019 Hagen 1998 pp 396 402 Gibson Ian et al n d A Conversation about Nepali Christianity A Conversation about Nepali Christianity website Retrieved 27 January 2019 Gibson Ian 2019 Praying for Peace Family Experiences of Christian Conversion in Bhaktapur Himalaya The Journal of the Association of Nepal and Himalayan Studies 39 1 p 55 Gibson Ian et al n d A Conversation about Nepali Christianity A Conversation about Nepali Christianity website Archived 22 January 2019 Retrieved 27 January 2019 Messerschmidt 2012 First Official Visit by New Nuncio Archbishop Pedro Lopez Quintana Fides 9 July 2003 Retrieved 22 January 2019 Archived on 7 March 2016 Retrieved 27 January 2019 Kirchheiner 2016 Sharma Bal Krishna 2013 From this world to the next Christian identity and funerary rites in Nepal Oxford Regnum Books International Gibson 2017 pp 125 8 Gibson Ian 2019 Praying for Peace Family Experiences of Christian Conversion in Nepal Himalaya The Journal of the Association of Nepal and Himalayan Studies 39 1 Interreligious and Ethnic Dialogue in Jesuit Nepal Region Jesuit Conference of South Asia website Archived 22 January 2019 Retrieved 27 January 2019 Sharma Christopher 7 October 2014 Dashain Festival Asia News Archived 22 January 2019 Retrieved 27 January 2019 Nepali Magazine Exposes Catholics Attitude towards Hindu Festivals UCANews com Archived 28 January 2019 Retrieved 28 January 2019 Fricke 2008 p 39 Sharkey Gregory 2009 The Life and Work of John Kerr Locke Studies in Nepali History and Society 14 2 423 440 Archived 22 January 2019 Retrieved 27 January 2019 Jesuit Buddhist Studies and Dialogue Desideri House website Archived May 21 2020 Retrieved 27 January 2019 Interreligious and Ethnic Dialogue in Jesuit Nepal Region Jesuit Conference of South Asia website Retrieved 27 January 2019 Interreligious and Ethnic Dialogue in Jesuit Nepal Region Jesuit Conference of South Asia website Retrieved 22 January 2019 Caritas Nepal 2017 Annual Report 2017 p 9 Archived 6 January 2020 Retrieved 20 May 2020 About Us Caritas Nepal website Archived 22 January 2019 Retrieved 27 January 2019 Gaborieau 2002 p 93 Quoted in Gaborieau 2002 pp 93 4 a b c Gaborieau 2002 p 94 a b Gaborieau 2002 p 95 Barclay 2009 pp 191 2 Kehrberg 2000 pp 106 9 a b The Interim Constitution of Nepal 2063 2007 2009 p 74 Archived 17 November 2018 Retrieved 27 January 2019 The Interim Constitution of Nepal 2063 2007 2009 p 56 Nepal s Constitution of 2015 Comparative Constitutions Project p 13 Archived 23 September 2017 Retrieved 27 January 2019 Nepal s Constitution of 2015 Comparative Constitutions Project p 22 Nepali Sanvidan 2072 p 13 Archived 7 July 2018 Retrieved 27 January 2019 Nepal Bill Criminalizes Religious Conversion Christian Solidarity Worldwide website 21 August 2017 Nepal Criminalizes Christian Conversion and Evangelism Christianity Today 25 October 2017 U S Commission on International Religious Freedom 2018 Limitations on Minorities Religious Freedom in South Asia USCIRF Special Report U S Commission on International Religious Freedom 2017 2017 Annual Report India Archived 11 January 2019 Retrieved 27 January 2019 U S Commission on International Religious Freedom 2017 2017 Annual Report Pakistan Archived 10 January 2019 Retrieved 27 January 2019 U S Commission on International Religious Freedom 2018 Limitations on Minorities Religious Freedom in South Asia USCIRF Special Report Letizia Chiara 2012 Shaping secularism in Nepal European Bulletin of Himalayan Research 39 pp 79 83 a b U S Commission on International Religious Freedom 2017 p 2 The Charikot Case Christian Solidarity Worldwide website Archived 17 November 2018 Retrieved 27 January 2019 Hindus pressure police to arrest 40 Christians in Nepal Barnabus Fund website Archived 28 January 2019 Retrieved 28 January 2019 U S Commission on International Religious Freedom 2018 Limitations on Minorities Religious Freedom in South Asia USCIRF Special Report Nepal Bill Criminalizes Religious Conversion Christian Solidarity Worldwide website 21 August 2017 US Department of State 2018 2018 Report on International Religious Freedom Nepal U S Commission on International Religious Freedom 2018 Limitations on Minorities Religious Freedom in South Asia USCIRF Special Report Carvalho Nirmala 6 November 2018 Kathmandu four Christians arrested for forced conversion of Dalit AsiaNews Archived from the original on 23 November 2018 Retrieved 1 January 2019 Religion News Service 2020 Nepal s government actively targets religious minorities Retrieved 26 September 2020 Sharma Christopher 4 April 2016 Nepal cancels Christmas as a public holiday Christians retort that Hindus have 83 AsiaNews it Archived from the original on 6 January 2019 Four Christians accused of witchcraft released AsiaNews it 28 September 2017 Archived from the original on 5 January 2019 Coday 2013 Parajuli 2011 Parajuli 2012 US Department of State 2016 p 2 US Department of State 2012 Rai 2001 Hangen and Lawoti 2013 Gellner 2005 National Churches Fellowship of Nepal 2017 About NCFN Retrieved 20 September 2017 Archived on 9 November 2017 Retrieved 27 January 2019 Mandryk 2010 p 619 Shrestha 2012 p 21 6 Gibson 2017 p 95 Gibson 2015 pp 113 14 Janssen 2016 FNCN Christian population below actual size Kathmandu Post 6 December 2012 Archived from the original on 17 November 2018 Retrieved 27 January 2019 Christians as Hindus in Compilation of WEA Religious Liberty Commission Research and Analysis Reports 2010 13 pp 128 9 Archived on 28 January 2019 Retrieved 28 January 2019 US Department of State 2018 2018 Report on International Religious Freedom Nepal Gibson 2017 p 95 Gibson 2015 p 113 Shrestha 2012 p 3 Mandryk 2010 p 619 Shrestha 2012 p 45 6 DAWN Nepal 2007 pp 11 12 Shrestha 2012 p 45 6 Tamang 2012 Mandryk 2010 p 619 Sharma 2013 p 82 Adventist Yearbook Himalayan Section Seventh day Adventist 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Annual Report 2017 Archived 6 January 2020 Retrieved 20 May 2020 Carvalho Nirmala 2018 Kathmandu four Christians arrested for forced conversion of Dalit Asia News 6 November 2018 Archived 23 November 2018 Retrieved 27 January 2019 Census in Nepal Marks 2 3 Million Christians as Hindus in Compilation of WEA Religious Liberty Commission Research and Analysis Reports 2010 13 Archived on 28 January 2019 Retrieved 28 January 2019 Church Status World Mission Society Church of God website Archived 17 November 2018 Retrieved 27 January 2019 Coburn Brot 2017 Preaching on High A Christian evangelical group is converting Buddhists in holy Himalayan valleys Nepali Times 25 August 2017 Archived 21 November 2018 Retrieved 29 January 2019 Coday Dennis 2003 Maoists torch Catholic mission National Catholic Reporter 10 October 2003 Retrieved 15 September 2017 Archived on 21 November 2018 Retrieved 27 January 2019 Dalzell Victoria 2015 Freedom Margins and Music Musical Discourses of Tharu Ethnicity in Nepal Thesis submitted for degree of Doctor of Philosophy in Music University of California Riverside Archived 28 January 2019 Retrieved 28 January 2019 DAWN Nepal 2007 National Church Survey of Nepal August 2007 Kathmandu Nepal Research and Resource Network Dhungel Bidushi 2015 Commodifying to Survive Nepali Times 7 August 2015 Archived 21 November 2018 Retrieved 27 January 2019 First Official Visit by New Nuncio Archbishop Pedro Lopez Quintana Fides 9 July 2003 Archived on 7 March 2016 Retrieved 27 January 2019 FNCN Christian population below actual size Kathmandu Post 6 December 2012 Archived from the original on 17 November 2018 Retrieved 27 January 2019 Fricke T 2008 Tamang conversions culture politics and the Christian conversion narrative in Nepal Contributions to Nepalese Studies 35 1 35 62 Gaborieau Marc 2002 Christian Minorities in the Hindu Kingdom of Nepal In Religious minorities in South Asia selected essays on post colonial situations edited by Monirul Hussain and Lipi Ghosh New Delhi Manak Publications Gellner David N 2005 Ethnic Rights and Politics in Nepal Himalayan Journal of Sociology 2 1 17 Gibson Ian 2015 Suffering and Christianity Conversion and Ethical Change Among the Newars of Bhaktapur D Phil thesis in anthropology University of Oxford Archived on 28 January 2019 Retrieved 28 January 2019 Gibson Ian 2017 Suffering and Hope Christianity and Ethics Among the Newars of Bhaktapur Kathamandu Ekta Gibson Ian 2017b Pentecostal Peacefulness Virtue Ethics and the Reception of Theology in Nepal Journal of the Royal Anthropological Society 23 4 Gibson Ian 2019 Praying for Peace Family Experiences of Christian Conversion in Bhaktapur Himalaya The Journal of the Association of Nepal and Himalayan Studies 39 1 Gibson Ian et al n d A Conversation about Nepali Christianity A Conversation about Nepali Christianity website Archived 22 January 2019 Retrieved 27 January 2019 Gordon Conwell Theological Seminary 2013 Christianity in its Global Context 1970 2020 Society Religion and Mission South Hamilton MA Center for the Study of Global Christianity Archived on 22 September 2018 Retrieved 27 January 2019 Hagen Paul Kenneth 1998 The Nepali Brahman Response to the Gospel of Jesus Christ in the Context of the Hindu Nepali Brahman Worldview Dissertation submitted for degree of Doctor of Missiology Concordia Theological Seminary Hale Thomas 1989 On the far side of Liglig Mountain the adventures of an American family in Nepal Grand Rapids Zondervan Hale Thomas 2012 Light dawns in Nepal the Story of the International Nepal Fellowship Kathmandu International Nepal Fellowship Hangen Susan and Mahendra Lawoti 2013 Introduction Nationalism and Ethnic Conflict in Nepal in Nationalism and Ethnic Conflict in Nepal Identities and Mobilization after 1990 ed Mahendra Lawoti and Susan Hangen Abingdon Routledge Hindus pressure police to arrest 40 Christians in Nepal Barnabus Fund website Archived 28 January 2019 Retrieved 28 January 2019 INF Nepal INF website Archived 24 October 2018 Retrieved 27 January 2019 Interreligious and Ethnic Dialogue in Jesuit Nepal Region Jesuit Conference of South Asia website Archived 22 January 2019 Retrieved 27 January 2019 Janssen Peter 2016 Christianity s Rise Tests Nepal s New Secularism Nikkei Asian Review 4 December 2016 Archived 28 January 2019 Retrieved 28 January 2019 Jesuit Buddhist Studies and Dialogue Desideri House website Archived May 21 2020 Retrieved 27 January 2019 Johnson Mark 2006 Grace and Greed in a People Movement to Christ in Nepal Evangelical Missions Quarterly January issue Archived 30 January 2019 Retrieved 30 January 2019 Kehrberg Norma 2000 The Cross in the Land of the Khukuri Kathmandu Ekta Books Kirchheiner Ole 2016 Culture and Christianity negotiated in Hindu society a case study of a church in Central and Western Nepal PhD thesis Middlesex University Archived 20 November 2018 Retrieved 29 January 2019 Landon Perceval 1928 Nepal London Constable and Co Vol 2 Letizia Chiara 2012 Shaping secularism in Nepal European Bulletin of Himalayan Research 39 3 Archived 19 February 2018 Retrieved 29 January 2019 Letizia Chiara 2017 Secularism and statebuilding in Nepal Accord An International Review of Peace Initiatives 26 109 111 Archived 16 April 2018 Retrieved 28 January 2019 Leve Lauren 2014 Cruel Optimism Christianity and the Post conflict Optic Hot Spots Cultural Anthropology website 24 March 2014 Archived 13 December 2018 Retrieved 29 January 2019 Locke John K 1980 Karunamaya the cult of Avalokitesvara Matsyendranath in the valley of Nepal Kathmandu Sahayogi Prakashan for Research Centre for Nepal and Asian Studies Tribhuvan University Mandryk Jason ed 2010 Operation World Bletchley Milton Keynes Authentic Media Messerschmidt Donald A 2012 Fr Moran of Kathmandu pioneer priest educator and ham radio voice of the Himalayas Bangkok White Orchid Press Miller Casper J 1979 Faith Healers in the Himalayas Kathmandu Centre for Nepal and Asian Studies Mishra Pramod 2017 Of Faith and Indoctrination Kathmandu Post 31 August 2017 Archived 20 November 2018 Retrieved 29 January 2019 National Churches Fellowship of Nepal 2017 About NCFN Archived on 9 November 2017 Retrieved 27 January 2019 Nepal Bill Criminalizes Religious Conversion Christian Solidarity Worldwide website 21 August 2017 Archived 17 November 2018 Retrieved 27 January 2019 Nepal Central Bureau of Statistics 2011 National Population and Housing Census 2011 Archived from the original on 26 July 2018 Retrieved 27 January 2019 Nepal Johovah s Witnesses around the World Jehovah s Witnesses website Archived 28 November 2017 Retrieved 27 January 2019 Nepal to Ban Free Speech and Prosecute Religious Conversions Alliance Defending Freedom News Release 23 August 2017 Archived 18 November 2018 Retrieved 27 January 2019 Nepal s Constitution of 2015 Comparative Constitutions Project Archived 23 September 2017 Retrieved 27 January 2019 Nepali Magazine Exposes Catholics Attitude towards Hindu Festivals UCANews com Archived 28 January 2019 Retrieved 28 January 2019 Nepali Sanvidan 2072 Archived 7 July 2018 Retrieved 27 January 2019 In Nepali Our History United Mission to Nepal website Archived 18 November 2018 Retrieved 27 January 2019 Parajuli Kalpit 2011 Nepalese Catholics Grow A Challenge to Anti conversion laws Asia News 20 October 2011 Archived 17 November 2018 Retrieved 27 January 2019 Parajuli Kalpit 2012 Hindu terrorists threaten more attacks against Christians and Muslims Asia News 14 August 2012 Archived 20 November 2018 Retrieved 27 January 2019 Pattison Pete 2017 Nepal s Battle for Souls Kathmandu Post 19 August 2017 Archived 20 November 2018 Retrieved 27 January 2019 Perry Cindy L 1990 Church and Mission in Nepal the Development of a Unique Relationship Evangelical Missions Quarterly 26 4 16 23 January issue Archived 1 February 2019 Retrieved 1 February 2019 Perry Cindy L 2000 A biographical history of the Church in Nepal 3rd ed Kathmandu Nepal Church History Project Preiss Danielle 2016 Why Nepal has one of the World s Fastest Growing Christian Populations NPR website 3 February 2016 Archived 1 December 2018 Retrieved 27 January 2019 Rai Hemlata 2001 Janjatis want to stand up and be counted Nepali Times 11 May 2001 Archived from the original on 18 November 2018 Retrieved 27 January 2019 Rai Lagan 2013 Conversion to Christianity and Social Inclusion A Comparative Ethnographic Study of Chepang and Santal Communities Final Report submitted to the Social Inclusion Research Fund SIRF SNV Nepal Retrieved 15 September 2017 Rai Om Asha 2017 The Golden Age of the Gospel Nepali Times 25 August 2017 Archived on 21 November 2018 Retrieved 27 January 2019 Ripert Blandine 2014 Improbable Globalization Individualization and Christianization among the Tamangs In Facing Globalization in the Himalayas Belonging and the Politics of the Self edited by Gerard Toffin and J Pfaff Czarnecka New Delhi SAGE Rongong Rajendra 2012a Gyaneshwor Church Nepal Isai Mandali In The Oxford Encyclopaedia of South Asian Christianity edited by Roger E Hedlund Jesudas Athyal Joshua Kalapati and Jessica Richard Vol 2 New Delhi Oxford University Press subscription may be required or content may be available in libraries Rongong Rajendra 2012b Agape Fellowship In The Oxford Encyclopaedia of South Asian Christianity edited by Roger E Hedlund Jesudas Athyal Joshua Kalapati and Jessica Richard Vol 2 New Delhi Oxford University Press subscription may be required or content may be available in libraries Sermon on the Mountain Nepali Times 1 September 2017 Archived 21 November 2018 Retrieved 27 January 2019 Shah Saubhagya 1993 The Gospel comes to the Hindu kingdom Himal 6 5 35 40 Archived 23 September 2017 Retrieved 27 January 2019 Sharkey Gregory 2001 Buddhist daily ritual the Nitya Puja in Kathmandu Valley Shrines Bangkok Orchid Press Sharkey Gregory 2009 Scholar of the Newars The Life and Work of John Kerr Locke Studies in Nepali History and Society 14 2 423 440 Archived 22 January 2019 Retrieved 27 January 2019 Sharma Bal Krishna 2001 A History of the Pentecostal Movement in Nepal Asian Journal of Pentecostal Studies 4 2 Archived 17 September 2012 Retrieved 27 January 2019 Sharma Bal Krishna 2013 From this world to the next Christian identity and funerary rites in Nepal Oxford Regnum Books International Sharma Christopher 2014 Dashain Festival a moment of solidarity and harmony for all the religions of Nepal Asia News 7 October 2014 Archived 22 January 2019 Retrieved 27 January 2019 Shrestha Ram Prasad 2012 A Historical Analytical Account of Mission Development of Churches of Nepal from 1990 to 2010 Thesis submitted for MA Intercultural Studies in Asian Context Redcliffe College Stiller Ludwig F 1973 The rise of the House of Gorkha a study in the unification of Nepal 1768 1816 New Delhi Manjusri Publishing House Tamang Ganesh 2012 Some Critical Observations for Theological Education in Nepal The Ecumenical Review 64 2 132 143 subscription required The Charikot Case Christian Solidarity Worldwide website Archived 17 November 2018 Retrieved 27 January 2019 The Interim Constitution of Nepal 2063 2007 with English and Nepali Side by side and Introductory Material in Both Languages 2009 Kathmandu UNDP Nepal Archived on 17 December 2018 Retrieved 27 January 2019 In English and Nepali U S Commission on International Religious Freedom 2017 2017 Annual Report India Archived 11 January 2019 Retrieved 27 January 2019 U S Commission on International Religious Freedom 2017 Annual Report 2017 Nepal Retrieved 15 September 2017 Archived 21 November 2018 Retrieved 27 January 2019 U S Commission on International Religious Freedom 2017 2017 Annual Report Pakistan Archived 10 January 2019 Retrieved 27 January 2019 U S Commission on International Religious Freedom 2018 Limitations on Minorities Religious Freedom in South Asia USCIRF Special Report Archived 8 May 2020 Retrieved 19 May 2020 U S Department of State 2010 Nepal 2010 International Religious Freedom Report Archived 14 October 2018 Retrieved 27 January 2019 U S Department of State 2012 Nepal 2012 International Religious Freedom Report Archived from the original on 17 November 2018 Retrieved 27 January 2018 U S Department of State 2016 Nepal 2016 International Religious Freedom Report Archived on 20 November 2018 Retrieved 27 January 2019 U S Department of State 2018 Nepal 2018 Report on International Religious Freedom Archived on 12 February 2020 Retrieved 19 May 2020 Zharkevich I 2016 When Gods Return to their Homeland in the Himalayas Maoism Religion and Change in the Model Village of Thabang mid Western Nepal In Religion Secularism and Ethnicity in Contemporary Nepal eds David N Gellner Sondra L Hausner amp Chiara Letizia Oxford OUP registration required Further reading EditAfful Kenneth E 1992 The Role of NGOs in the Development Process A Case study of NGO Projects in Nepal PhD thesis University of Lancaster Gellner David N 2005 The emergence of conversion in a Hindu Buddhist polytropy The Kathmandu Valley Nepal c 1600 1995 Comparative studies in society and history 47 4 755 80 Sever Adrien 1993 Nepal under the Ranas New Delhi Oxford and IBH Publishing Co Stiller Ludwig F 1993 Nepal Growth of a Nation Kathmandu Human Resources Development Research Center Vaidya Tulsi Ram 1996 Jaya Prakash Malla The Brave Malla King of Kantipur New Delhi Anmol Publications Vaidya Tulsi Ram 1992 Nepal A Study of Socio Economic and Political Changes New Delhi Anmol Publications Whelpton John 2005 A History of Nepal Cambridge Cambridge University Press ISBN 978 0 52180470 7 External links EditA Conversation about Nepali Christianity includes comprehensive bibliography with electronic resources Retrieved from https en wikipedia org w index php title Christianity in Nepal amp oldid 1125344522, wikipedia, wiki, book, books, library,

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