The Life and Ministry of Catechist Rajanayakan of the Tranquebar Mission

 

The history of the Tranquebar Mission is not merely a one-sided account of the sacrifice and dedication of European missionaries. It is also a grand epic that bears witness to the spiritual quest of the local people, the untold suffering they faced after accepting the Gospel, and the unshakeable faith of the leaders who arose from their midst. One of the primary objectives of the Danish-Halle Mission was to develop local leaders and, through them, bring the Gospel to the people. Catechist Rajanayakan stands as the finest example and the first great success of this noble objective.

 

Born and raised in the Roman Catholic Church, Rajanayakan's life was a profound journey of faith, leading him to the Lutheran Church in his quest for truth. His service as a Lutheran catechist in the Tanjore region, where Catholicism was deeply entrenched, was akin to walking on fire. Amidst severe opposition from Catholics, social ostracism, physical assaults, and a principled struggle that ultimately cost his father's life, he stood firm and laid an unshakeable foundation for the Tranquebar Mission's work in Tanjore. This article examines in detail Rajanayakan's spiritual journey, his monumental ministry, the tribulations he faced, and his enduring legacy.

 

 

1. The Path of Seeking: From Catholicism to the Lutheran Church

 

Rajanayakan's spiritual journey began with questions and a deep search for truth. A letter written by Rajanayakan in 1732, recorded in Fenger's book, gives us a clear picture of his early life and conversion.

 

He was born into a traditional Roman Catholic family. His grandfather had been a Hindu until the age of 30 before joining the Catholic Church. His father was also a baptized Christian, and Rajanayakan himself was baptized shortly after birth. His family held great devotion to St. Francis Xavier, for whom they had built a small chapel and conducted morning and evening services.¹

 

At the age of 22, after he and his younger brother Chinnappan learned to read, they showed great interest in reading the texts of the Catholic Church. The palm-leaf manuscripts given to him contained the histories of saints, the miracles of the Virgin Mary, and some portions of Christ's life. When he read about the Passion of Christ, it made a profound impact on his heart. He began to think deeply about the nature of sin, and a fear of God's judgment grew within him.²

 

This spiritual turmoil spurred him to seek further. He was very eager to learn about the time before Christ and the era of Moses. He approached Catholic catechists and asked for books on the subject, even trying to win them over with flattery and gifts. However, they claimed they did not have such books and knew nothing about them. "The books of Moses are not in Tamil, so why do you ask for them?" they replied. But the desire to obtain those texts grew into a great longing in Rajanayakan's mind.³

 

It was in this context that in 1725, a Catholic ascetic named Chithranandan came to a place called Madevipattanam. He possessed a book containing the first part of Ziegenbalg's New Testament translation—the four Gospels and the Acts of the Apostles. Although he himself could not read, he had heard about the book from others. He had torn out the first page, which bore the printed names of the Danish King and the city of Tranquebar. When Rajanayakan saw the book, he showed it great respect and asked, "What book is this?" The ascetic said he had obtained it in Mylapore. Rajanayakan begged to borrow the book for a few days to read and finally received it.⁴

 

Upon receiving the book, he felt as though his long search had finally come to an end. He read it day and night by the light of a lamp. After finishing it, he noted, "The Lord gave me the great light of understanding." He wished to read it again, but the thought, "What if Chithranandan returns and asks for his book?" troubled him. So, he decided to copy the entire book onto a palm-leaf manuscript and began writing. He copied parts of the Gospels of St. Matthew, Mark, and Luke, but being unaccustomed to writing, his hand grew very tired. As Chithranandan did not return to Tanjore, he stopped copying. Unaware that it was a Gospel book printed at the Tranquebar press, he believed it to be the work of a Roman Catholic priest. The words in the book, he recorded, "were like pouring oil on my faith, making it burn brighter."⁵

 

After this spiritual experience, he set out to learn more about the "German priests" in Tranquebar. A Catholic he met told him that the German priests were "those who do not pray to our Holy Mother." He wondered if there could be two divisions in Christianity. To know who possessed the true gift of salvation, he decided to contact these German priests.

 

After many obstacles, and through a deceitful messenger, he finally made contact with Johann, a bookbinder in Tranquebar. Johann sent him a copy of the Large Catechism with Spener's commentary. After six months of correspondence and direct meetings, he learned about the doctrines of the Lutheran Church. After studying the Bible deeply, he noted, "The words of the Gospel, shining like stars in the heavens, awakened and strengthened me. Therefore, I was compelled to leave the Roman Church." In 1728, he went to Tranquebar with his brothers and joined the Lutheran Church.⁶

 

 

2. The Call to Service: Tanjore and the Early Ministry

 

Rajanayakan did not stop at simply joining the Lutheran Church. He possessed a fervent desire to immediately share the truth he had received with others. Even before he was formally received into the church, he came to Tranquebar in 1727 with three soldiers from his regiment. These soldiers wished to abandon idol worship and receive baptism. The missionaries stated that they must first be taught the catechism. Rajanayakan left them in Tranquebar under his own care. In ten days, they learned the basics of the catechism. Later, Rajanayakan returned, explained to them the story of Cornelius the centurion from the Acts of the Apostles, and encouraged them in their faith. The three men were baptized and returned to their military service.⁷

 

This event demonstrated Rajanayakan's leadership qualities and evangelical zeal to the missionaries. They had recognized the need for a capable local leader to work in the Tanjore region, and Rajanayakan was perfectly suited for the task. Therefore, he resigned from his military post and was appointed as a catechist for the Tanjore area in the Tranquebar Mission. His younger brother, Chinnappan, was appointed as his assistant.

 

Before accepting his new role, he partook in the Holy Communion. Afterwards, as he took leave of the missionaries, he was well aware of the opposition that awaited him. "I do not know what will happen against me, but pray for me," he requested. "I will show them how foolish it is to throw a stone at one who has a mighty man as his guardian. That mighty man himself may come to meet me. Thus, I have taken refuge in Jesus," he said, and began his difficult journey.⁸

 

 

3. The Crucible of Faith: Persecutions and Unwavering Resolve

 

Just as Rajanayakan had anticipated, what awaited him in Tanjore was not a bed of roses, but a crown of thorns. Serving as a Lutheran catechist among Roman Catholics meant facing immense opposition.

 

As soon as he returned to Tanjore, the opposition from the Catholic Church began openly. The Catholic catechist of Tanjore wrote a letter to the European priest in Elacurichi, Father Beschi, informing him that Rajanayakan, his brother, and two friends had joined "the fatalistic priest." Upon hearing this, Father Beschi summoned his catechists and ordered them to bring the leaders and prominent men of 18 villages to him. He asked them, "Rajanayakan has joined the fatalists, is this right?" When they asked, "What should we do?" the priest replied, "If he comes to me, I will let him know what is in my mind, but he has not come. You may do as you please."⁹

 

This was, in effect, an indirect incitement to violence. Encouraged by the priest's words, people went to Rajanayakan's native village of Chinnaiyanpalayam, harassed his parents, and attempted to demolish his house. However, the intervention of people from other castes prevented this. They declared Rajanayakan an outcaste and forbade his relatives from having any contact with him.¹⁰

 

This social ostracism was severe. "Since I came to Tanjore, many look at me with contempt and treat me like an enemy. They threaten the Hindus and tell them not to speak with me. This causes great distress to my parents," he wrote in a letter to the missionaries.¹¹

 

The Murder of His Father:

 

This conflict of principles did not stop at mere social ostracism; it ended in bloodshed. In 1731, a Catholic mob, armed with weapons, attacked Rajanayakan's father and relatives under the guise of a property dispute. When the mob tried to attack Rajanayakan's younger brother, his father intervened to save his son. In the brutal assault, he was severely wounded and died within two hours, crying out, "Oh, my Father!"¹²

 

This event marks the peak of the religious fanaticism of that era. The murder of a family patriarch over a matter of conviction demonstrates how perilous the environment in which Rajanayakan worked was. His sons tried to draw the attention of the authorities by placing their father's body outside the city gate, but because they had no money, they did not receive justice.

 

Continued Attacks:

 

Even after his father's death, the attacks on Rajanayakan did not cease. In 1732, his enemies sent men to his house at night to assassinate him, but the attempt failed. The following year, he was attacked by Catholics while on his way to Tranquebar. His wife threw herself in the way and saved him from a sword blow. Every year, some such affliction continued to befall him.¹³

 

Despite all these hardships, Rajanayakan never faltered in his faith. He considered these sufferings as training for spiritual growth. His unshakeable faith is evident in a letter he wrote in 1735: "I will tell you how I comfort myself. The Lord is good to me, both for this life and the next. The sufferings He sends me will produce for me a far more exceeding weight of glory, which I eagerly await. I cannot hide these thoughts from my people. God has granted me this relief, and nothing will happen to me without His will."¹⁴

 

 

4. The Fruits of Labour: Rajanayakan's Legacy

 

Rajanayakan's patience and perseverance were not in vain. His love and steadfastness changed the hearts of even some of his staunchest enemies. He led many souls to Christ. He had a deep knowledge of the Bible and excellent preaching skills. In 1736, when a missionary in Tranquebar was ill, he was skilled enough to preach in the New Jerusalem Church.

 

However, the social context of the time was an obstacle to his ordination as a priest. As he was considered to be from a lower caste, the missionaries believed that the upper castes would not respect his words. This highlights the social challenges the mission faced at that time.¹⁵

 

In the latter part of his life, he was transferred to a place called Arantangi, where he continued his work. On September 29, 1771, at the age of 71, after concluding a Sunday service and visiting a sick person, he was struck by severe pain and passed away with the words, "Lord Jesus, receive my spirit." He had served the mission for over 40 years.

 

History records that he "possessed a clear understanding, an excellent memory, and a pleasant manner of speaking. Furthermore, he was well-versed in the Bible and the significant events of Church history."¹⁶

 

Conclusion

 

The life of Catechist Rajanayakan is not just the story of one individual. It is the journey of a soul in search of truth; a testament to unwavering faith in the midst of persecution; and a pioneering story of indigenous leadership in the Indian Church. The opposition he faced in Tanjore, especially the murder of his father, is a deep scar revealing the religious intolerance of the 18th century.

 

The spiritual foundation he received from the Catholic Church, combined with the biblical truth he later discovered in the Lutheran Church, shaped him into a unique leader. Although he served only as a catechist, his impact surpassed that of many priests. The seed he planted in Tanjore created fertile ground for great missionaries like Schwartz to reap a harvest later. Rajanayakan's story is a chapter that deserves to be inscribed in golden letters in the history of the Tranquebar Mission. This article clearly portrays the sacrifice and service of that great man.