Through an examination of global contexts throughout the twentieth century this panel explores the interplay between Christian nationalism and the concept of freedom. The first paper addresses expressions of Chinese nationalism implemented through an authoritarian regime and its confluence of Christian and Confucian ideas of power. The second paper explores Indonesia’s independence struggle, and a Christian liberation message rooted in collective freedom and security. The third paper examines the intersection of economic class, social hierarchy, and legal systems among Indian Christians in the nationalist movement. The fourth paper spotlights the nationalist movements’ development in Zimbabwe and the negotiations between local Christians and foreign missionaries in the turn away from imperialism. Together, these papers provide a nuanced understanding of how Christian nationalism has been constructed and its complex relationship with the pursuit of freedom across different cultural and historical landscapes.
Chiang Kai-shek repeatedly wrote in his diaries about building China a Christian nation, yet while he mobilized the church in state-building and war efforts, he never formally integrated Christianity into state governance. His faith was genuine, but his belief in divine appointment reinforced his authoritarian rule. Seeing himself as chosen to save China from foreign aggressors and atheistic Communists, he viewed eliminating enemies as necessary toward national salvation. This paradox raises the question of how his religious convictions influenced his governance, particularly his use of coercion and state power.
This paper argues that Chiang’s Christian nationalism was shaped by three intertwined forces: his Confucian understanding of kingship, the constraints of governing a multifaith society, and his strategic efforts to present himself as a Christian statesman in Western media. While he cultivated this image abroad, his governance remained authoritarian, with his religious convictions justifying, rather than restraining, his militant leadership.
Amir Sjarifoeddin (1907-1948) was a nationalist figure who was involved in Indonesia’s struggle for independence from colonial rule. Baptized into Christianity in 1931, he was an anomaly—his Christian faith motivated his fight for Indonesia’s independence at the time when usually one had to choose one or the other. However, due to the events of the latter part of his life, his legacy has not received the recognition it deserves. In this proposal, I wish to highlight Amir’s contributions to the Christian liberation message by focusing on his involvement within the efforts to claim Indonesia’s independence. My argument is that Amir’s message on Christian freedom is twofold: freedom is a collective goal against oppression, and it is something that needs to be pursued with a strong emphasis on the safety of the people’s lives.
This presentation will examine the contested ideas of freedom evident in the two writs of habeas corpus, filed in the Bombay Presidency by Indian Christians in the nineteenth century, challenging the Indian caste system. The writ of habeas corpus, described as the ‘protector of liberties of the subject,’ was used by the English judges to protect the King’s subject across the British colonies. Through the writ Indian Christians from the marginal communities were claiming freedom from one’s neighbour, who ruthlessly oppressed them.
Using this micro history of individual political and social freedom, this presentation will examine the macro connections with the Indian nationalist movement. Nationalist advocated Swaraj that had a narrow vision of political independence from foreign rule. Contested ideas of freedom is about how marginal community wanted freedom from the internal colonization and marginalization of the upper class in line with how the elites fought for freedom from external forces.
Although the role of Christian missions during the end of imperialism and beginning of nationalism have often been overlooked, there is nonetheless a consensus among World Christianity historians that Christian mission-education played a key role in nationalist movements’ development. This paper examines the oft-overlooked Christian mission-educated black Southern Rhodesian politician Charles Mzingeli and his opposition to the 1945 Land Apportionment Amendment. Building on John Lonsdale’s concept of Africans maneuvering within the “tight corners” of imperialism (2000), I will explore how Mzingeli’s protest operates within the “tight corners” between British imperialist Christian missionaries and white settler nationalist Christian missionaries. Collaborating with the Anglican missionary Arthur Shearly Cripps, Mzingeli engaged the Fabian Colonial Bureau and invoked his “imperial citizenship” in the face of other missionaries’ resistance to imperial involvement. As Zimbabwe transitioned from imperialism to nationalism, how did Mzingeli navigate the opportunities and opposition of Christian mission in colonial Zimbabwe?