ops 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 enemies had formed a rival government, committed atrocities and put a price on his head. Further, war compels one to make decisions that will cost many lives in order to save more people. It is believed that he matured in Christian character as he grew older and that a Christian’s true heart can be known only to God.
If his private diaries, public pronouncements, consistent support of Christian churches and foreign missionaries, and active involvement in the production of Christian literature which we have noted above mean anything, then we may perhaps say that Chiang Kai-shek’s Christian career represents the halting, stumbling, but steady pilgrimage towards the Celestial City of a sinner saved by grace.
G. Wright Doyle is Director, Global China Center; General Editor, Biographical Dictionary of Chinese Christianity, Charlottesville, Virginia, USA.