[6] Today, the Punjabi Christians reside in the Punjab region, which includes the countries of Pakistan and India; they are almost equally divided between Catholicism and Protestantism.

[13] In a letter dating to 6 September 1604, Jerome Xavier records that the Armenians in Lahore could practice their Christian faith freely due to a royal decree (firman) issued by Akbar.

[13] François Valentyn recorded that on 10 December 1711 when a mission of the Dutch East India Company led by John Jeshua Kettler reached Lahore, they were greeted by an Armenian bishop and some Jesuits.

[13] In 1735, the Jesuit Emmanuel de Figueiredo wrote that the elite Mughal military units stationed in Lahore consisted of many Christian members in its officer-classes.

[13] Jesuits arrived in the region in the 16th century during the Mughal period but their nascent mission was temporarily shut-down during the reign of emperor Shah Jahan.

[15] In 1595, Bento de Góis travelled to Lahore and Agra as a companion of Jerome Xavier, paying a visit to Akbar's court.

[17] According to Ilay Cooper, Christian murals were painted in a Sedari pavilion located on the North Wall of Lahore Fort during the reign of Jahangir in circa 1618.

[20] The All India Conference of Indian Christians held its first meeting on 28 December 1914 and was led by Raja Sir Harnam Singh of Kapurthala, who was the president of the National Missionary Society (NMS); the first AICIC General Secretary was B.L.

[30][10][6][32][9] According to Dawn, compared to the more affluent Pakistani Christian communities of Anglo-Indians and Goan Catholics, who at the time of independence lived in the major cities, were proficient in English, and maintained upper-class British cultural mannerisms, the chuhras reflected the lower socioeconomic end of Pakistan; they were predominately labourers and peasants who were unskilled, did not own land, were neither highly educated or wealthy, and lived in the villages of central Punjab.

[30] The Christians belonging to the lower-income strata of Pakistani society face a number of social and economic issues, such as bonded labour.

[9][10] Because of their impoverishment, many of them are forced to work in menial labour jobs, such as cleaners and sweepers; in Punjab alone, an estimated 80 percent of all sanitation workers belong to the Christian community.

[27] In the Islamabad Capital Territory, the Christian community dwells in large numbers in Francis Colony, a legally-recognised residential area situated in sector F-7.

Others live in slums (katchi abadis) located on government-owned land, to where they have shifted from Narowal, Shakargarh, Sheikhupura, Kasur, Faisalabad, Sahiwal and Sialkot in Punjab.

[9] In Azad Kashmir, there are close to 5,000 Punjabi Christians who live in the Bhimber, Mirpur, Muzaffarabad, Kotli, Poonch and Bagh districts.

[33] Most of the 50,000 or so Christians in Khyber Pakhtunkhwa speak Punjabi, and had ancestors who settled in this area, but have gradually become Pashtunized over time due to cultural assimilation.

[9] In Sindh, there have been Punjabi Christians settled for several decades; they include farmers, landowners, agricultural workers and other labourers engaged in blue collar work in the rural countryside, with Catholic villages existing in Hyderabad, Nawabshah, Sanghar and Mirpur Khas.

[28] One of the most prominent early Punjabi Christians in the UK was Duleep Singh, who first landed in the country in 1854, he was the Sikh Prince kidnapped by British at young age and converted without his knowing.

[9] Many individuals fled due to unfavorable conditions for Christians in Pakistan, resulting in concerns that such a haphazard diaspora led to irregular immigration and sex trafficking in areas such as China.

[43][44] Among other motives for emigration, Christians have left Pakistan for economic reasons, greater opportunities to attain higher education or theological training, desire to join relatives already settled abroad, and to escape religious discrimination/persecution.