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The Spanish Missions in Texas comprise a series of religious outposts established by Spanish Catholic Dominicans, Jesuits, and Franciscans to spread the Catholic doctrine among area Native Americans, but with the added benefit of giving Spain a toehold in the frontier land. The missions introduced European livestock, fruits, vegetables, and industry into the Texas area. In addition to the presidio (fortified church) and pueblo (town), the misión was one of the three major agencies employed by the Spanish crown to extend its borders and consolidate its colonial territories. In all, twenty-six missions were maintained for different lengths of time within the future boundaries of the state of Texas.
Since 1493, Spain had maintained missions throughout New Spain (Mexico and portions of what today are the southwestern United States) to facilitate colonization. The eastern Tejas missions were a direct response to fear of French encroachment when the remains of La Salle's Fort Saint Louis were discovered near Matagorda Bay in 1689, and a response to the first permanent French outposts along the Gulf Coast ten years later.
Following government policy, Franciscan missionaries sought to make life within mission communities closely resemble that of Spanish villages and Spanish culture. To become Spanish citizens and "productive" inhabitants, Native Americans learned vocational skills, such as plows, farm implements, and gear for horses, oxen, and mules fell into disrepair, blacksmithing skills soon became indispensable. Weaving skills were needed to help clothe the inhabitants. As buildings became more elaborate, mission occupants learned masonry and carpentry under the direction of craftsmen contracted by the missionaries.
In the closely supervised setting of the mission the Native Americans were expected to mature in Christianity and Spanish political and economic practices until they would no longer require special mission status. Then their communities could be incorporated as such into ordinary colonial society. This transition from official mission status to ordinary Spanish society, when it occurred in an official manner, was called "secularization." In this official transaction, the mission's communal properties were privatized, the direction of civil life became a purely secular affair, and the direction of church life was transferred from the missionary religious orders to the Catholic diocesan church. Although colonial law specified no precise time for this transition to take effect, increasing pressure for the secularization of most missions developed in the last decades of the 18th century.
This mission system was developed in response to the often very detrimental results of leaving the Hispanic control of relations with Native Americans on the expanding frontier to overly enterprising civilians and soldiers. This had resulted too often in the abuse and even enslavement of the Indians and a heightening of antagonism.
In the end, the mission system was not politically strong enough to protect the Native Americans against the growing power of ranchers and other business interests that sought control over mission lands and the manpower represented by the Native Americans. In the first few years of the new Republic of Mexico—between 1824 and 1830—all the missions still operating in Texas were officially secularized, with the sole exception of those in the El Paso district, which were turned over to diocesan pastors only in 1852.