Sacred Dialogues: Christianity and Native Religions in the Colonial Americas 1492-1700 (review)

Sacred Dialogues is a welcome addition to studies of religion in the Americas. In his introduction Nicholas Griffiths states that his intention is 'to provide an accessible synthesis' of work on this topic that has been largely published during the last 30 years (i). While this book may not present new findings, it certainly offers a very useful synthesis, particularly as it covers both North and South America. It is organized into geographical sections that offer detailed insights into how Christianity was introduced, adapted and assimilated by indigenous communities in Spanish America, North America and Canada. In drawing together existing studies, Griffiths shows how the early missionaries diffused the Word by using pre-Columbian languages and the existing systems of belief. He reveals that in the process 'Christian concepts' became situated 'within a native moral framework' (32). Interesting case studies are included to illustrate precisely how this happened; these 'ripping yarns' help to make the book more accessible and a good read.

In some areas of Spanish America missionaries deliberately used 'Christian magic' to encourage conversion (208); hence, as Griffiths points out, 'Christianity became indigenized almost without anybody noticing' (210). In parts of North America more practical means were used as bait: 'Most Hurons became Christians in order to obtain guns and better trading relations, or to join dead relatives in Heaven' (226). The unintentional role played by European diseases in assisting conversion is emphasized. In certain regions, the failure of traditional medicine and the inability of the shamans to cure previously unknown viruses led many to turn to the Christian faith. In others, however, Native Americans directly attributed the spread of disease to the Jesuit missionaries. And as Griffiths underlines, the Jesuits did indeed assist epidemics, albeit unintentionally, by transmitting germs on their clothes and shoes (265).

Griffiths notes that a major difference in the evangelization of the Americas was that the spreading of Christianity was 'peripheral' for French and English colonists, whereas it was 'essential' to Spanish ambitions (347). The Spaniards' mission was politically as well as religiously driven: in colonial Spanish America the indigenous were discouraged from holding positions of responsibility within the Church, in order to maintain their subordinate position and to regulate the manner in which Christianity was spread. This was not the case in North America; using the work of Harold Van Lonkhuyen and James Axtell, Griffiths draws attention to a proliferation of Native American preachers, teachers and catechists on the Natick reserve, Massachusetts (311). It was a similar story in Martha's Vineyard, in which a culture developed that was 'simultaneously Christian and Indian' (340).

In conclusion, Griffiths determines that 'pre-colonial native religion was not incompatible with Christian beliefs and practices' and that the 'two religions could be practiced together at different levels without explosive tension' (357). The manner in which he demonstrates that this was the case throughout the Americas is the great strength of the book. Yet given its broad geographical scope, and its intention to be an accessible study, a glossary would have been a useful addition. It is also disappointing that the term 'Indian' appears so often in the text. Griffiths' defence is that 'scholarly custom permits' its usage (359), but surely scholars can correct customs, as well as follow them. Sacred Dialogues is otherwise very well written, argued and presented and is certain to be popular with scholars and students interested in this topic.