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Timor-Leste is one of the few countries in Asia where the majority of the population identify as Christian (99.6%), most of whom are Roman Catholic (97.6%, as of 2015).¹ Approximately 2.0% identify with a Protestant tradition,¹ such as the Assemblies of God, Baptist, Presbyterian, Methodist, Seventh-day Adventists, Pentecostal, Jehovah’s Witness, Christian Vision Church and several small non-denominational Protestant congregations.² The remaining population identify with Islam (0.2%) or some other religion (0.2%).¹

According to the Constitution of East Timor (2002), freedom of religion and worship is guaranteed, along with the prohibition of discrimination on the basis of religious beliefs.³ There is a formal separation between the state and religion, meaning there is no official state religion. Nonetheless, the Catholic Church continues to play a major role in the history, politics, society and culture of Timor-Leste. For instance, Catholic religious leaders often preside over government ceremonies.²

Catholicism in Timor-Leste

Christianity was introduced to the island of Timor in the early 16th century through Dutch and Portuguese traders. Soon after, Catholic missionaries from Portugal arrived. Though sections of the East Timorese population converted to Christianity during this period, many maintained their practices of local religious traditions.⁴ In the 20th century, there was a steady increase in conversions to Catholicism. This increase accelerated in the late 1970s to 1990s during Indonesia’s annexation of East Timor from Portugal in 1975.⁴ While roughly 20-30% of the population identified as Catholic in 1975, this number increased to approximately 90% by 1994.^{5 4} As of 2015, 97.6% (approximately 1.3 million people) of the population identify as Roman Catholic.¹

Since its arrival, the Catholic Church has played a major role in East Timor’s political history. On numerous occasions, the Church sided with the local Timor-Leste population against the colonial regime, causing the Church to be expelled from the colony for a period of time.⁴ During the occupation of Indonesia, many members of the Catholic Church such as priests and nuns advocated for human rights in East Timor, and risked their lives to defend citizens from military abuses.⁵ The involvement of the Catholic Church in the political transitions of East Timor, especially in achieving independence, has played a major role in shaping the social and cultural identity of the country.^{5 4}

Timor-Leste is divided into three dioceses: the archdiocese of Dili; the diocese of Maliana; and the diocese of Baucau. However, it is common to find statues of various saints, the symbol of the cross and churches throughout the country. Mass is often delivered in either Portuguese or Tetum, and church attendance tends to be most common for personal life events such as baptisms, Catholic wedding ceremonies and funerals. On a more national level, numerous significant holidays are major events of the Catholic calendar, such as Easter, Christmas and celebrations related to the Virgin Mary.

Local and Indigenous Worldviews

In addition to the popularity of Christianity, Timor-Leste is home to a diversity of local and indigenous worldviews that have existed for centuries. The historical and political transitions of Timor-Leste have disrupted the traditional ritual practices of many ethno-linguistic groups. However, many communities were able to adapt local practices and beliefs, and continue to honour such traditions.⁶

Though there is no standardised religion or spirituality, there are some commonalities among the various local religious worldviews. One of the most important is maintaining a positive relationship with the sacred (lulik) by following and respecting certain customs and rituals (known as lisan).⁴ Such practices include following cultural customs and laws, and regular ritual offerings to various sacred beings such as gods, spirits (rai-nain) and ancestors (matebian).⁴ The sacred also refers to the ways in which people should interact with one another, as well as with their environment.⁷ For instance, respecting the rights and obligations between the younger members of a community to the elders.

As part of respecting the sacred, It is common for community members in rural parts of the country to pool some of their resources together to construct a ‘sacred house’ (uma lulik).⁸ Such sacred spaces have a number of important socio-religious and cultural functions. The sacred house allows for the ±ô¾±²¹-²Ô²¹â€™i²Ô (literally ‘owner of the word’, referring to the local lawkeeper and priest) to perform rituals, a place where conflict between community members may be resolved, and where stories about and artefacts belonging to ancestors are preserved.^{4, 8}