 invasion of China by Japan put a virtual end to this ambitious undertaking, as it did so much else that the Nationalist government was attempting.
In later years, Chiang was heavily involved in the translation and publication of “Streams in the Desert” into Chinese, and worked closely with John C.H. Wu’s translation of the New Testament, going over the draft and making suggested corrections many times. The front piece of Wu’s version of the Psalms indicates that it was produced “under the editorial supervision of Chairman Chiang.”
Wu found enough material about Chiang and his faith to write a 265-page book on his spiritual life, published in 1975. His diaries reveal his constant reliance upon God for wisdom and strength. Western missionaries who knew him in Taiwan report that he seemed humble, gentle, and genuine in his faith when they saw him in church each Sunday, and had no reason to doubt the sincerity of his Christian profession.
This assessment was shared by his personal chaplain. Though the general populace of Taiwan were surprised to see a large cross at the head of the funeral cortege, and to read at the opening of his will that he had been “a follower of the Three Principles of the People and of Jesus Christ from his youth,“ those who had known Chiang were struck by his personal inconsistencies.
On the other hand, some of his ideas, actions and personal characteristics seem to belie the depth of his faith, or at least its impact upon his conduct. Chiang read widely in the Confucian classics and in Chinese history, and believed strongly in the value of China’s cultural heritage, especially Confucianism. His Christian sermons seemed unclear on the distinctions between personal salvation and national recovery.
His long and consistent alliance with the Shanghai underworld made him complicit, at least to some degree, in their corruption and cruelty; likewise, his reliance upon his own secret police, which engaged in countless acts of brutality.
Reports of corruption on a grand scale by his wife’s family call his own integrity into question, though he had no power to control them; still his nepotism is undeniable. His decision to breach the levees of theYellow River in order to stall the advance of the Japanese, and then again to halt the Communists, led to the deaths of thousands and deprived many more of their homes and livelihood. Though his role in the military suppression of Taiwanese dissent in the infamous February 28 incident is unclear, his active oversight of the ensuing White Terror is well established.
Chiang’s positive character traits included extraordinary personal courage, a huge capacity for work, a very strong will, and immense stamina.
On the other hand, he was notorious for refusing to take advice, or even to seek the counsel of advisers. He brooked no disagreement, and would fly into a rage when criticized. A mediocre military leader, he issued orders from afar without any real knowledge of battlefield conditions, and then altered his plan without notice.
More than once, he ordered loyal troops to fight to the death, knowing that their resistance was fruitless. Some of his closest companions considered him to be an arrogant egotist. There is evidence that he often said one thing and did another, or said one thing to one person and something else to another. Though he projected an image of imperturbable calm in public, he could cry like a baby behind closed doors.
His lifelong commitment to Confucianism makes some wonder whether his fundamental faith was more a matter of traditional Chinese ethics than Christian belief. Did his extraordinary self-control in public stem from dependence upon God, or upon the inner strength he had long learned to cultivate?
In defense, many have argued that Chiang’s autocratic leadership style is simply the norm for Chinese, and can be found in some of the most outstanding Chinese church leaders even today. Also, he was surrounded by mortal enemies and spies, and could really trust no one. His murderous purge of communists in Shanghai was undertaken only after his e