CHURCH AND NATIONALISM

The rise of nationalism in South Asia has followed different paths in different nations. However, it has often been part of a general movement to reject colonialism and foreign rule and demand national autonomy. This movement led South Asian Christians to recognise that the time had come for local Christians to develop indigenous churches that transcended Western denominationalism and presented a united Christian voice. Thus, for example, the Church of South India was founded in 1947, followed by the Church of Pakistan and the Church of North India.

In the early twentieth century, nationalism was interpreted largely in terms of achieving national autonomy for a geographic region. In many cases, this was achieved. However, nationalism has also come to be understood in terms of asserting the supremacy of the dominant culture. Cultural nationalism can be seen in Hindu nationalism in India and Sinhala nationalism in Sri Lanka. The result of cultural nationalism is often a semi-deification of the state and a denial of minority rights.

The political success of nationalism has not been matched by meaningful alleviation of the deep poverty of large sections of society. Nationalist rulers have sometimes been more interested in their rights than in their duties and have failed to strive for the common good and care for the weak and the poor, which is the task the Bible lays on leaders (Deut 17:14-20; 1 Sam 10:25). Given the failure to make progress on this front, the public mission of many South Asian churches has shifted to setting people free from the chains of caste, gender and ethnicity. Many are inspired by Moses’ message to Pharaoh, “Let my people go” (Exod 5:1), and by the prophets’ calls for justice for the oppressed (Amos 5:24; Mic 6:8).

The struggle for national autonomy has also shifted from a concern for political autonomy to a concern for economic autonomy.

Globalisation has enabled transnational corporations based in rich nations to ignore the interests of the people and ally themselves with national elites to pursue their own interests. This has led to the emergence of movements that cut across national boundaries and seek to counter this market-driven and exploitative culture while affirming the need for a peaceful, just and sustainable social order.

As the church grapples with new forms of nationalism, we need to remember both that secular authorities derive their power from God (Rom 13:1-7) and that they can be a force for evil (Rev 13).

Christians are called to be good citizens of their nations, but also to work for their transformation. Our primary allegiance is to the kingdom of God and to the values of that kingdom. We will thus resist nationalism when it is abused to undermine freedom and human dignity, for we are called to speak fearlessly for truth and justice. But we will work with those who promote the well-being of all those who together constitute the nation. The challenge before the churches is to be true to the biblical vision of prophetic participation in public life.