The history of Christianity in Arunachal Pradesh, the early American Baptist missionary efforts around Sadiya, and the lasting influence of Christian mission schools on education, leadership, and society.
The life-saving name of Jesus Christ appeared in Arunachal Pradesh as early as 1834. It was brought by daring mission explorers—missionaries sent by the American Baptist Mission. Through the natural river routes, this devoted and courageous team of preachers reached Sadiya, the bordering land of Arunachal and Assam. Unlike the present era, during that period there were no motorable roads in that region. The British mainly depended on waterways and ships for their journeys. In the same fashion, after the Treaty of Yandaboo in 1826, the British annexed Upper Assam and established their administrative headquarters at Sadiya, on the banks of the Siang (in Arunachalee) or Brahmaputra (in Assamese), to administer parts of what is now Arunachal Pradesh.
The American missionaries, with a deep burden for the people, began mission schools that later produced many leaders across different sectors of the state. These institutions became centres of learning, discipline, and moral instruction. Unfortunately, after entering the delightful and fragrant garden of success—occupying key positions in the state as ministers, officers of APPSC/UPSC, or becoming top businessmen—many of these beneficiaries hesitated to acknowledge the role of these mission schools in shaping their lives. Often, people would hear them proudly state that they studied in mission schools, but they rarely confessed that they were products of Christian mission institutions that nurtured their values and character.
The mission agencies’ efforts to raise native leaders for guiding traditional society were successful. However, many of these educated individuals contributed very little to the ministry of church planting. Later, it was observed that a few alumni even led persecution against Christians and were involved in burning church buildings. Nevertheless, there were also a faithful few who remained loyal to the new faith they had embraced during their schooling, standing firm despite opposition.
In 1854, two Catholic priests who went as missionaries were martyred in the Mishmi Hills due to a sudden misunderstanding that arose between the village chief and the missionaries. This tragic incident reflected the fragile relationship between outsiders and local communities during that period. Acting as an administrative authority, and without receiving any complaints from the victims’ relatives or their communities, the British launched expeditions and killed eight male members involved in the incident, all belonging to the same family. This act was more a display of British supremacy than a pursuit of justice, aimed at consolidating their control over the hill regions.
It is important to note that the British never genuinely attempted to spread the Gospel in this province. Their hidden agenda was the expansion of their empire for economic benefit. This history reveals that persecution of Christians in the region is as old as Arunachal’s recorded encounters with external influences.
From the very inception of the Gospel in this land, Christians demonstrated love, forgiveness, and humility. They identified themselves as a forgiving community, choosing not to take revenge and refraining from competing with other societies. Their faith was expressed through peaceful coexistence and sacrificial love.
After India’s independence, due to the lack of educational institutions within Arunachal Pradesh, many children travelled to the John Firth Baptist Mission School in Lakhimpur, Assam. There, they encountered the message of Jesus Christ and accepted Him as their Saviour. These young individuals returned to their villages with renewed zeal and began preaching the Good News. Many villagers accepted the message immediately, encouraged by the sincerity and conviction of these young preachers.
This sparked a remarkable movement. With great enthusiasm, these youths undertook long foot journeys, travelling from village to village, sharing the Gospel. Churches began to spring up rapidly across the region. The mission school thus produced not only educated individuals but also volunteer missionaries and indigenous church planters. Many alumni chose to dedicate their lives to preaching rather than pursuing prestigious government positions. They rejected temporal gains and worldly recognition, embracing simplicity and faithfulness for the cause of salvation.
However, this rapid growth of Christianity and the expansion of church planting efforts triggered strong opposition. To curb the momentum, the Government of Arunachal Pradesh passed a controversial law in 1978—the Arunachal Pradesh Freedom of Religion Act. This legislation deeply wounded the testimony of the land.
Despite widespread protests across the nation, especially from Christian-majority states, the Act was passed without adequate consultation with the native population. The legislative assemblies of Nagaland, Mizoram, and Meghalaya strongly opposed the bill. Nagaland assembly urged the President of India to reject it. Mizoram’s legislators passionately appealed for its withdrawal. Meghalaya’s assembly also wrote firmly against its implementation.
Even in Parliament, Bakim Pertin, the People’s Party of Arunachal chief and Lok Sabha MP—popularly known as “the tiger of Arunachal”—stood courageously against the bill. He was joined by Christian MPs from various states who, cutting across party lines, raised their voices in protest. Numerous church organizations organized large-scale protest rallies. Yet, despite these efforts, the President gave assent to the bill, marking a dark chapter in the history of this peaceful tribal state.
The Christians of Arunachal remain deeply grateful to those legislative assemblies, MPs, and church organizations that stood firmly in their support. These bodies acted as protective shields for the vulnerable believers. Shillong, often regarded as the spiritual capital of Northeast India due to its strong Christian heritage, became a centre of solidarity and support during this period.
With the enactment of the law, persecution intensified rapidly. Numbers of church buildings were burned down within a short span of time. Many churches were completely destroyed. Christians faced heavy fines, confiscation of property, and denial of basic facilities. Some were imprisoned, while others endured public humiliation, including the parading of women in degrading conditions.
Many believers were driven out of their native villages. Their children were denied admission to schools. They were declared socially unclean and treated as criminals simply for their faith. Some were exiled from the state and sought refuge in Lakhimpur, Assam. During this difficult period, the displaced Christians found shelter and support from compassionate individuals and communities in Assam. Their generosity remains deeply cherished and remembered.
Missionaries from outside the state were expelled and barred from re-entering Arunachal Pradesh. However, they did not lose heart. Instead, they shared the plight of Arunachal’s Christians with churches across India and the world, seeking prayer support. Their earnest prayers led to a spiritual revival in the state.
During those early years, Arunachal Pradesh became known globally for two reasons: the 1962 Sino-Indian War and the 1978 anti-conversion law. The situation seemed hopeless from a human perspective. Churches were destroyed, believers were scattered, and their dreams appeared shattered.
Yet, it was in this darkest hour that a remarkable transformation began. The Holy Spirit revived what seemed like a lifeless situation. The believers, though biblically untrained, rose to the occasion. They took up leadership roles and began preaching the Gospel with renewed passion. Carrying Bibles and torches, they travelled on foot for days, reaching remote villages. Sometimes, they rode on log-carrying trucks when available. Their dedication led to the spread of Christianity across the region.
God honoured their faith and perseverance. Churches multiplied, and many people embraced the faith. Today, a significant portion of Arunachal’s population identifies as Christian. This transformation is seen not as human achievement but as divine intervention.
The believers humbly acknowledge that it is the work of the Holy Spirit that has sustained and grown the Church. They believe that this growth will continue until the land is filled with a redeemed community.
Interestingly, the same legislative assembly that once passed the controversial law is now governed by many who profess faith in Jesus Christ. The police force, once used to suppress believers, now includes many faithful Christians. Many police stations and centres have active churches known for prayer and fasting.
Arunachal Pradesh today stands as a testimony of transformation. The land that once witnessed persecution now celebrates faith openly. During Christmas, especially in the twin capital region of Itanagar and Naharlagun, the display of stars and decorations across homes reflects the widespread presence of Christianity. The sharing of cakes and greetings even in government offices symbolizes the integration of faith into public life.
The carrying of crosses, display of Bible verses, and open expression of faith indicate that the message of Christ has deeply rooted itself in the culture. The state reflects a unique identity—diverse yet unified under a shared spiritual influence.
Nearly five decades, what was intended to suppress Christianity instead contributed to its growth. The Arunachal Pradesh Freedom of Religion Act, once feared, is now often seen as ineffective—like a “paper tiger.” Rather than destroying the Church, it strengthened the faith of believers and contributed to a deeper spiritual awakening.
Thus, Arunachal Pradesh stands today not merely as a geographical entity but as a powerful testimony of faith, resilience, and transformation. It is a land where suffering gave birth to strength, persecution led to revival, and faith triumphed over fear.
(The writer Dr Yumri Taipodia is a columnist)