The Role of Christian Educational Institutions In India’s Freedom Struggle

By M. Arockiasamy Xavier, SJ

Even now in India you can hear allegations like, “Christians were against the Indian Freedom struggle”, “Christian educational institutions always supported the British.” Nothing can be farther from the truth and these are false allegations, and long-held stereotypes, repeated for the sake of sectarian politics.

Let me, in this article, highlight the often-overlooked contributions of Christian Educational Institutions (CEIs) to India’s National Movement. Christian individuals and institutions played voluntarily an active role in the freedom struggle, underscoring the pluralistic character of the nationalist movement. Historical records affirm the Christian community’s meaningful engagement and their active and voluntary participation in the freedom struggle.

During India’s transformation into a unified nation all major communities, including Hindus, Muslims, Sikhs, Dalits, Adivasis, and Christians, played vital roles. Though Christians comprised less than 0.79% of the population at the time, their role was significant. At the 1887 Madras session of the Indian National Congress, 35 of 607 delegates (approximately 2.5%) were Christians. Notably, several early Congress leaders and presidents, such as W.C. Banerjee, George Yule, William Wedderburn, and P. Anand Charlu, were either Christians or closely associated with Christian institutions, highlighting the community’s early involvement in shaping the nationalist agenda.

Christian Educational Institutions (CEIs): Originally founded by missionaries from Europe or religious congregations, whose members came from Europe, to spread Western secular English education, these institutions inadvertently became incubators for Indian nationalism. Because of their emphasis on secular and value-based education, CEIs provided fertile ground for liberal and democratic ideals, nurturing the intellectual framework of the independence movement.

CEIs contributed in multiple ways: – Offering philosophical and intellectual foundations for nationalism – Encouraging democratic and ideological debates at the national level – Advocating publicly for India’ rights to self-determination  – Instilling nationalist values in students – Mobilizing Christian leaders for both passive and active resistance – Supporting Constitutional democratic development.

These institutions produced numerous Indian Christian patriots, intellectuals, and student activists. Their participation was not incidental but stemmed from a deep-rooted sense of national identity and commitment to democratic ideals. Contrary to the perception of aloofness or colonial loyalty, archival sources and records provide substantial evidence of educated Christian involvement in both grassroots activism and intellectual leadership of the freedom movement.

Christian individuals and institutions played voluntarily an active role in the freedom struggle, underscoring the pluralistic character of the nationalist movement.

Colleges like Madras Christian College and St. Xavier’s College, Mumbai, became hubs of nationalist awakening. Satyamurti credited institutions such as Madras Christian College for shaping their public service ethos. A 1920 article in the Madras Christian College magazine praised the movement as a bold application of Christian values – particularly self-sacrifice and discipline as Jesus taught in his Sermon on the Mount.

Students wore khadi, joined protests, debated political issues, and passed resolutions supporting Indian independence. College principals such as R.S. Macnicol, A.G. Hogg, and A.J. Boyd fostered open political dialogue on campus. National leaders like Rajaji and S. Satyamurti were frequently invited to speak, reflecting the institutions’ openness to political engagement. CEIs were also instrumental in initiating debates on democracy and self-rule. 

Christians in the national movement: By 1910, Christian leaders like Fr. E. Greaves envisioned Indian Christians as active participants in the national movement. Missionaries such as C.B. Young of St. Stephen’s College condemned the Jallianwala Bagh massacre in strong terms, invoking Christian principles of justice and compassion. British figures like Jack C. Winslow worked to inform UK audiences about India’s aspirations for self-rule. Christian intellectuals increasingly justified movements like Non-Cooperation. J.C. Kumarappa aligned Gandhian economics with Christian ethics and made lasting contributions to the movement’s economic thought. Local dynamic leaders such as J.P. Rodriguez and Chevalier J.L.P. Roche Victoria mobilized grassroots support using regional languages and established the ‘National Christian Volunteers Army’ in Southern Tamil Nadu.

Christian leaders like G.B. Halstead, Prof. Saldanha, Prof. J.P. Joshua and C.J. Varkey strongly advocated Christian participation in the freedom movement. Activists like Masillamani and Jebamani Masillamani blended Christian faith with Gandhian activism, participating in the Salt Satyagraha and Quit India Movement, even facing imprisonment. K.T. Paul, who became General Secretary of the Y.M.C.A. in 1916, S.K. Datta and V.S. Azariah formed a trio, who were credited with instilling nationalist spirit in the Christian community.

Call to love the country: Missionaries like Rev. T.E. Slater, C.F. Andrews, and E. Greaves encouraged Indian Christians to support the Congress and oppose colonial injustice. C.F. Andrews, a close associate of both Gandhiji and Tagore, urged Christians to love their country with “the love of Christ,” believing that Christian ethics naturally aligned with Gandhi’s principles of justice and non-violence. Missionaries like W.E.S. Holland endorsed Gandhian methods as being consistent with Christian ethics, urging Indian Christians to align with the nationalist cause.  

Christian educational institutions produced numerous Indian Christian patriots, intellectuals, and student activists.

Christian associations: Several Christian organizations such as Christian Patriot Group of Madras, and Indian Christian Association supported the cause of India’s freedom. Indian Christian leaders such as Peter Paul, Joseph Baptista, and Christudoss Paul were involved in early Congress activities. Rajkumari Amrit Kaur, a close aide of Gandhiji, was a Christian who worked as his secretary for 16 years and became a strong voice for democratic values and women’s rights.

From the 1870s onward, Christian-educated Indian leaders established several associations to resist colonial rule and assert national identity. Examples include the Bengal Christian Association (1868) and the Madras Native Christian Association (1888), both of which fostered unity and civic engagement among Indian Christians. Prominent leaders like Kali Charan Banerjee, founder of Christo Samaj, and Vengal Chakkarai, a Madras Christian College alumnus and editor of Christian Patriot, emphasized the compatibility of Christian faith with Indian nationalism. The Young Liberals League led by Chakkarai reconstituted itself as the South Indian Christo Samaj.

Political organizations such as the Kanara Indian Christian Civil League (1925) and the Nationalist Christian Party, founded by Joachim Alva in 1930, were active in mobilizing support. Leaders like Violet Alva, Alice Frances Alvares, and F.L. Silva galvanized public opinion, especially among Catholic women and youth, reinforcing the idea that Christians could be both devout and nationalistic.

Use of print media: Christian nationalists used the print media strategically. Journals like Christian Patriot, Satyagrahi, and Independent became vehicles for promoting India’s right to self-determination. Figures like George Joseph, editor of Young India and J.C. Kumarappa, Gandhi’s economic advisor and editor, exemplified Christian intellectual leadership and were imprisoned for their writings. Journals like Suthanthira Veeran (Tamil) and Village India promoted swadeshi ideals, demonstrating that Christian engagement in nationalism extended beyond elite urban circles into rural activism. 

Church leaders: Catholic ecclesiastical leaders, including Bishop Tiburtius Roche SJ of Tuticorin, publicly supported India’s democratic ambitions asserting, “As an Indian, I support all the aspirations of the nationalist leaders.”  Fr. Jerome D’Souza, a Jesuit priest, then Principal of St. Joseph’s College, Tiruchirappalli, supported nationalist leaders like Rajaji, even using his influence to assist them during imprisonment. Later he became a member of the Constituent Assembly, and played a key role in framing the Indian Constitution. He championed religious freedom, minority rights, social justice, and reservation policies – advocating an inclusive, democratic vision of India.

Tensions:  During movements like Quit India, sometimes student activism inevitably led to disciplinary actions, including expulsions. Furthermore, fears of marginalization and religious fundamentalism created dilemmas for some Christians, limiting their involvement at certain junctures.

In conclusion, Christian Educational Institutions played a catalytic role in nurturing  a generation of Christian nationalists. They cultivated critical thinking, civic responsibility, and patriotic values, providing platforms for those in the national movement. Despite pressures from colonial authorities – who monitored CEIs and threatened punitive actions like grant withdrawals or missionary visa cancellations – many Christian educators and leaders persisted in their patriotic efforts to see India emerge as a free, democratic country.

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