Theology in Missionary Perspective: Lesslie Newbigin’s Legacy

Theology in Missionary Perspective

Lesslie Newbigin’s Legacy

Edited by

Mark T. B. Laing and
Paul Weston

Theology in Missionary Perspective

Lesslie Newbigin’s Legacy

Copyright ©

2012

Wipf and Stock Publishers. All rights reserved. Except for brief quotations in critical publications or reviews, no part of this book may be reproduced in any manner without prior written permission from the publisher. Write: Permissions, Wipf and Stock Publishers,

199

W.

8

th Ave., Suite

3

, Eugene, OR

97401

.

Pickwick Publications

An Imprint of Wipf and Stock Publishers

199

W.

8

th Ave., Suite

3

Eugene, OR

97401

Unless otherwise stated, biblical quotations are from the New Revised Standard Version.

www.wipfandstock.com

ISBN

13

:

978-1-61097-574-2

EISBN

13

:

978-1-62189-926-6

Cataloging-in-Publication data:

Theology in missionary perspective : Lesslie Newbigin’s legacy / edited by Mark T. B. Laing and Paul Weston.

xvi +

318

p. ;

23

cm.

ISBN

13

:

978-1-61097-574-2

1

. Newbigin, Lesslie.

2

. Missions—theory.

3

. Christianity and culture—Western countries. I. Laing, Mark T. B. II. Weston, Paul,

1957

–. III. Title.

BV2063 .T45

2012

Manufactured in the U.S.A.

Table of Contents

Title Page

Acknowledgments

Abbreviations

Contributors

Introduction to the Essays

Lesslie Newbigin

Section One: A Way of Doing Theology

Unfinished Dialogue?

The Clue to History

The Indian Church and the Formation of Lesslie Newbigin’s Ecclesiology

Ecclesiology in Eschatological Perspective

Newbigin as Preacher and Exegete

And the Truth Shall Set You Free

Section Two: Theology in Western Context

The Church in the Post-Christian Society Between Modernity and Late Modernity

Re-imagining the Gospel as Public Truth

Newbigin at the Areopagus

The Congregation as Hermeneutic of the Gospel

Confessions of a Journalist

Section Three: Theology in Global Context

Theological Education in Historical and Global Perspective

The Finality of Christ and a Missionary Encounter with Religious Pluralism

Who Is Jesus Christ?

Contemporary Ecumenical Challenges from the Legacy of Lesslie Newbigin

Going Public with Lesslie Newbigin

Appendix

For its journey in the perplexing and thrilling territory of the post-Christian twenty-first century, the church in the West and far beyond has no better traveling companion than Lesslie Newbigin. In this book, some of the world’s most sensitive and incisive interpreters trace in almost kaleidoscopic fashion the way Newbigin’s central concerns and convictions illumine a wide range of missional challenges. Here is a reliable marker signaling how and why Newbigin’s influence continues to expand.

—George R. Hunsberger, Professor of Missiology, Western Theological Seminary

This book provides a splendid introduction to the work of a Christian giant who identified major issues for the Christian faith in the modern world. . . . The nature and purpose of the church, the relation of Christian faith to other faiths, the Christian encounter with post-Christian Western culture, were all explored by Newbigin with acuity and integrity, and are interpreted here in a sensitive and stimulating way.

—Andrew F. Walls, 
Professor, Liverpool Hope University and Akrofi-Christaller Institute, Ghana

Dedicated to the memory of

David Kettle (1947–2011)

Acknowledgments

The early momentum for this collection of essays arose out of two Day Conferences that were organized in December 2009 in Birmingham and Edinburgh, UK to mark the centenary of Lesslie Newbigin’s birth. Each of the days involved seminars and presentations which explored various aspects of Newbigin’s legacy, and featured as their centerpiece two lectures by Veli-Matti Kärkkäinen on Newbigin’s Post-Critical Missional Ecclesiology. These lectures are included in the present volume much as they were presented on those days. We are grateful to all who contributed to these occasions, both in presenting papers, leading seminars, and stimulating discussion. A number of leading thinkers from around the world were also invited to contribute their own reflections and reminiscences about Newbigin and his influence. Some of these reflections are gathered in the Appendix to this volume. We record our thanks to the Gospel and Our Culture Network, UK and to the Churches Together in Britain and Ireland who were involved in organizing these centenary events. In addition to the contributions which arose out of the conferences, many of the other chapters in this volume have been commissioned especially for this book, and again we are grateful to all who have contributed.

David Kettle, to whose memory this collection is dedicated, was coordinator of the Gospel and Our Culture Network in the UK from 1997–2011. He was one of the main energizing forces in the early planning of the conferences, and it was his idea to produce a book arising out of them. David’s death in March 2011, after a long illness, came at a point when the book was already well under way. As a result, we dedicate this collection to the memory of this quiet but energetic disciple, whose own debt to the work of Lesslie Newbigin had been both profound and influential. We trust that it proves to be both a worthy memorial to his tireless efforts to keep Newbigin’s vision of faithful cultural engagement and committed gospel witness alive, and also a stimulus to others to take this engagement on into the future.

Finally, our thanks to Christian Amondson and the others at Wipf & Stock who have helped to guide this book through the publication process.

Mark T. B. Laing & Paul Weston

Feast of Advent

December, 2011

Abbreviations

BUL Birmingham University Library

CLS Christian Literature Society of India

CSI Church of South India

CWME Commission on World Mission and Evangelism (WCC)

DWME Department of World Mission and Evangelism (WCC)

IMC International Missionary Council

ISPCK Indian Society for Promoting Christian Knowledge

NIV New International Version

NLS National Library of Scotland

NRSV New Revised Standard Version

SCM Student Christian Movement

TEF Theological Education Fund

URC United Reform Church

WCC World Council of Churches

WMC World Missionary Conference

Contributors

Ian Barns was Senior Lecturer in Ethics and Technology at Murdoch University, Perth, Western Australia until his retirement in 2011. He now lives in Melbourne and is writing a book on sustainability, the good life and the question of God.

John G. Flett, a native of New Zealand, completed his PhD at Princeton Theological Seminary, USA on the Trinitarian grounding for mission as summarized by the term "missio Dei. He is now a Habilitant at the Kirchliche Hochschule Wuppertal/Bethel in Germany and is working on the theme of apostolicity."

Michael W. Goheen (Ph.D. Utrecht) is Professor of Missional Theology at Newbigin House of Studies, San Francisco and Professor of Missiology at Calvin Theological Seminary, Grand Rapids. He is author or co-author of four books including a volume on Lesslie Newbigin’s missionary ecclesiology.

Kenneth D. Gordon is an Honorary Assistant Priest at St Devenick’s Scottish Episcopal Church in Aberdeen, Scotland. Ordained in 1960 and retired in 2001, his MTh (2008) dissertation was on the preaching of Lesslie Newbigin. He is currently engaged in doctoral research on Newbigin and Willem A Visser’t Hooft.

Eleanor Jackson had the privilege of Lesslie Newbigin’s friendship from 1975–1998 and was herself a missionary in India between 1979 and 1986. A retired lecturer in religious studies, she currently represents Radstock on the Bath and North East Somerset Council, UK.

Veli-Matti Kärkkäinen is Professor of Systematic Theology at Fuller Theological Seminary, Pasadena, CA and Docent of Ecumenics at the University of Helsinki. A native of Finland, he has also lived and taught theology in Thailand and participated widely in ecumenical, theological, and interreligious work. He has authored and edited fifteen books and numerous essays.

David J. Kettle was Coordinator of the Gospel and Our Culture Network in the UK until his death in 2011. From 1991–1997 he worked in New Zealand as the Anglican Tertiary Chaplain in Manawatu and as Minister of Milsom Combined Church. His major book Western Culture in Gospel Context: Towards the Conversion of the West: Theological Bearings for Mission and Spirituality was published posthumously by Wipf & Stock in 2011.

J. Andrew Kirk has spent much of his life in theological education in South America and the United Kingdom. He retired in 2002 from his teaching position at the University of Birmingham, UK and now teaches and supervises research students part-time at institutions in England, Central Europe and Latin America. His latest book is Civilisations in Conflict? Islam, The West and Christian Faith (2011).

Mark T. B. Laing taught missiology at Union Biblical Seminary in Pune, India for several years. His contribution to this collection is adapted from part of his doctoral thesis, a revised form of which is published as From Crisis to Creation: Lesslie Newbigin and the Reinvention of Christian Mission. Material is used here with permission from the publishers, Wipf & Stock.

Murray Rae is Professor of Theology in the Department of Theology and Religion at the University of Otago in New Zealand. His research interests include Māori engagements with Christianity, theology and architecture, theological hermeneutics and the work of Søren Kierkegaard. His recent publications include: God of Salvation, edited with Ivor Davidson (Ashgate Press, 2011), and Kierkegaard and Theology (Continuum, 2010).

Jürgen Schuster was a missionary in Japan from 1983–1998 with a focus on church-planting. He is currently Professor for Intercultural Theology at the Internationale Hochschule (University of Applied Sciences) at Bad Liebenzell in Germany and is the Director of the Research Center for Intercultural and Religious Studies.

Wilbert R. Shenk is Senior Professor of Mission History and Contemporary Culture in the Graduate School of Intercultural Studies at Fuller Graduate School in Pasadena, California, USA. He is a founding member of the American Society of Missiology, and coordinated the Missiology of Western Culture Project (1992–98). He has authored many books and essays on the theme of mission and culture.

Jenny Taylor is Director of Lapido Media, which seeks to advance religious literacy in the media. She holds a doctorate from SOAS, London, on Islam and secularization. She is a media professional, academic and writer, and an expert on the connection between faith and culture, on which she has addressed UK parliamentary and Commonwealth gatherings. With Lamin Sanneh she co-wrote Newbigin’s posthumously published book on the relationship between Christianity and Islam in Britain (entitled Faith and Power, 1998).

Geoffrey Wainwright is an ordained minister of the Methodist Church of Great Britain. Since 1983 he has served as the Cushman Professor of Systematic Theology at Duke University, North Carolina, USA. From 1976 to 1991 he was a member of the WCC Faith and Order Commission. He is the author of Lesslie Newbigin: A Theological Life (Oxford University Press, 2000).

Ng Kam Weng is Research Director of the Kairos Research Centre in Kuala Lumpur, Malaysia. He is a member of the Center for Theological Inquiry, Princeton, USA and fellow of the Centre for the Study of Christianity in Asia at Trinity Theological College, Singapore.

Paul Weston lectures in mission studies and homiletics at Ridley Hall, Cambridge and is an affiliated lecturer in the Cambridge University Divinity Faculty. He has a PhD on Newbigin, has written widely on his work and is the editor of Lesslie Newbigin, Missionary Theologian: A Reader (SPCK/Eerdmans, 2006).

Introduction to the Essays

Mark T. B. Laing and Paul Weston

The essays in this collection seek to honor the memory of Lesslie Newbigin ( 1909 – 1998 ) who was born just over one hundred years ago, and to assess and engage with the continuing impact of his thought on the vital theological and missionary tasks facing the church in the twenty-first century. Recognition of the importance of his call for a genuinely missionary theology has been growing steadily over the last thirteen years, with the publication of a number of significant books and monographs, starting with the collection of essays which came out of the After Newbigin international conference held in Birmingham, UK in November 1998 ten months after his death. ¹ A number of themes are emerging from this evaluation, as the contributions in this volume will demonstrate. But underlying them is a sense that the approach to theology that Newbigin espoused is one whose importance is being increasingly recognized. With the breakdown of confidence in some of the central philosophical and theological paradigms that have been shaped and sustained by the culture of modernity, Newbigin’s approach to the doing of theology seems to offer fresh insights and approaches, even providing something of a prophetic model for the global Christian community in new and challenging times.

The essays in this book have been organized in three sections. Section One examines aspects of Newbigin’s way of doing theology. Section Two engages with Newbigin on the issues that exercised him in his retirement to the UK when he sought to provide a missiology that would engage with prevailing forms of Western secularism. Finally, Section Three broadens the vista beyond the West to demonstrate Newbigin’s prescience, prophetic critique and enduring relevance to the global church.

Section One: A way of doing theology

Section One provides an analysis of central aspects of Newbigin’s approach to the theological task from a variety of perspectives. It contains new insights from recent scholarly research by established and emerging experts on Newbigin, and by other theologians who have engaged closely with his work. It is also illustrated from new biographical material which reveals him reflecting theologically as a Christian leader engaged in ministry in particular cultural and historical contexts and arguing graciously but firmly with a diversity of theological perspectives.

David Kettle’s contribution was originally published in the New Zealand journal Stimulus and is reprinted here as a memorial to his tireless efforts to keep Newbigin’s agenda in the realm of public discussion amongst students and teachers of theology and mission. David was a co-editor of this volume before his death in March, 2011. In this chapter he reflects on the reception of Newbigin’s thinking in the West, arguing that he was often misunderstood precisely because his approach to theology often challenged the operative assumptions upon which the theological enterprise is itself built. In this context, Newbigin’s diagnosis of English theology as an advanced case of syncretism, captive to assumptions deriving from the European Enlightenment, was never likely to be popular. Kettle proceeds to examine four ways in which Newbigin’s theology is sometimes passed over or dismissed, and uses these as an invitation to reflect once again on the engagement between the gospel and our contextual and cultural presuppositions. Kettle’s argument is that Newbigin’s approach is too often heard by reference to these entrenched cultural presuppositions, but that—should we let them—his insights are ones which open up the possibility of a radical re-orientation and renewal.

Jürgen Schuster shows that throughout Newbigin’s career his eschatological orientation was of central importance to his theology. Newbigin used it as a navigational light with which to approach new missiological issues. In particular this shaped Newbigin’s understanding of human history and the role of the church in relationship to the world. Newbigin argued that the story of the gospel was not to be understood as the private preserve of the church, but as the story which explained the history of all humanity. As the gospel is public truth there can be no dichotomy between salvation history and human history. Schuster first outlines key aspects of how Newbigin interprets history in light of his understanding of biblical eschatology. He then shows how Newbigin’s biblical eschatology was relevant for his theology of mission and how this same method can help us to address the various missiological questions that we face today.

Mark Laing’s chapter examines the influence of Newbigin’s missionary experience in India in shaping his ecclesiology. The chapter argues that, in contrast to his experience of the western church, it was his missionary experience which was critical in determining Newbigin’s ecclesiology. As a young Church of Scotland missionary in south India Newbigin experienced the dramatic growth of the village churches in rural Tamil Nadu. He was also exposed to the dichotomous relationship that existed between mission and church expressed in the problematic relationship between the Church of Scotland’s mission and that of the church in India. Newbigin witnessed in the Indian church a church which was both missionary and profoundly concerned to regain its unity. This was expressed in the negotiations for church union which concluded successfully with the formation of the Church of South India in 1947. Newbigin entered late into these negotiations, but rapidly assumed prominent responsibility, first in India and then internationally. Newbigin’s theological reflections on the Indian church enabled him to develop a missionary ecclesiology, which, throughout his wider ecumenical ministry, he then claimed had universal relevance.

Paul Weston contributes a more systematic analysis of Newbigin’s missionary ecclesiology. Taking its cue from a quotation from Newbigin’s 1953 book The Household of God, the chapter argues that the substance and outworking of his understanding of the church is most clearly understood when seen in an eschatological perspective, with questions about its present-day forms and priorities addressed in the light of its heavenly fulfillment. Within this framework Weston develops Newbigin’s understanding of the missionary church under the headings of its corporate expression, its calling to be a foretaste of the kingdom, and the missionary priority of its unity. He shows that Newbigin’s approach to the theology of the church consistently connects and interweaves these themes as part of a coherent whole, and demonstrates how Newbigin constantly approached structural and strategic questions from a theological rather than a purely pragmatic point of view. As a result, Newbigin’s contribution is shown to challenge much contemporary ecumenical discussion in which significant strands of ecclesiology—such as mission and unity—are treated either as unrelated topics, or else are dislocated from their theological moorings.

Kenneth Gordon’s chapter examines the role that preaching played in the life and ministry of Newbigin. He does so by studying the surviving sermons of Newbigin and by interviewing some of those who heard him preach. Gordon first addresses the role the Bible played in Newbigin’s life to determine his understanding of the nature and purpose of Scripture. Gordon argues that Newbigin’s public ministry flowed from his regular deep private devotion, always informed by intensive and often wide-ranging personal study. Critical to this was a convictional commitment to the authority of the Bible, particularly in light of modern liberal challenges to its truth claims.

Gordon’s chapter proceeds to consider how Newbigin used Scripture in his preaching ministry, examining his exegesis, hermeneutics, and preaching style. In particular, Newbigin’s commentary on John’s Gospel (The Light has Come, 1982) is used to analyze and illustrate his approach to hermeneutics. The chapter also explores the range and variety of Newbigin’s sermons throughout his long ministry.

Having had the privilege of Lesslie Newbigin’s friendship over many years, Eleanor Jackson seeks to illustrate, through Newbigin’s life and work, his understanding of truth. Jackson does this in two ways. First, she examines Newbigin’s contemplation of the objective question of what truth is. For Newbigin this was not an abstract concept, but dynamically expressed and embodied in Jesus Christ. Here Jackson focuses on Newbigin’s lifelong reading and study of John’s Gospel. Secondly, Jackson focuses on the influence of his personality and conduct to further illustrate his understanding of truth. Jackson uses Newbigin’s original correspondence and interviews with his friends and colleagues to weave a biographical account which interfaces with his published writings. Using the theme of truth Jackson highlights the public quest which Newbigin had for truth in his theology, his understanding of mission, and his approach to inter-faith dialogue.

Section Two: Theology in Western context

Newbigin is perhaps best known in the West for calling the churches to resist the marginalization of Christianity by Western culture. In addressing the church’s collusion with the dominant cultural assumption that Christian faith is a private matter, Newbigin helps to provide a theology which enables Christians to reclaim a proper role in the public domain as part of their missionary vocation. This section therefore examines aspects of Newbigin’s theological and philosophical account of Western culture in the context of the gospel and outlines some of its central implications for mission in the third millennium.

Veli-Matti Kärkkäinen’s contribution comprises the two lectures which he delivered at each of the Newbigin Centenary gatherings in Birmingham and Edinburgh, UK in 2009. Taking the overall theme of Newbigin’s approach to missional ecclesiology in the post-Christian West, Kärkkäinen explores two aspects of Newbigin’s thought. In the first part he develops a diagnostic assessment of Newbigin’s estimation of postmodernism, and argues that this needs to be taken in the context of his overall critique of modernity, to which it is related essentially as a development rather than a departure.

In the light of this assessment, Kärkkäinen proceeds in the second part of the chapter to describe the key aspects of Newbigin’s constructive proposal for the church’s mission in the context of postmodernity. Here he articulates and defends five important strands within Newbigin’s thought: namely that Christian truth is fallibilistic and yet not captive to the nihilism of postmodernity; is tradition-based and yet resistant to the charge of subjectivity; is public truth, and yet capable of critiquing the timeless statements of modernity; is committed to pluralism whilst avoiding the pitfalls of agnosticism; and—finally—is committed to persuasion without embracing the will to power.

Ian Barns’ chapter explores the dichotomous nature of Christian living in late modern culture. On the one hand Christians participate in the life of prayer and church worship, whilst on the other they find themselves immersed in the practices, institutions and disciplines of a wider secular world in which any talk of God is largely irrelevant. He does so by examining Newbigin’s treatment of this predicament, and Newbigin’s call to live out the Lordship of Christ in public life. He explores the pressures on ordinary Christian living within the taken-for-granted framework of the surrounding culture by examining four enabling conditions which will help to equip lay Christians to take up the task of critical frame-reflection and re-visioning. These center around the need for a re-engagement with the structure of the biblical narrative, a call to re-imagine the world in gospel shape, the recovery of the prophetic role of lay Christians in secular callings, and a challenge to take a full and active part in the public and political life of our communities.

Andrew Kirk reflects both theoretically and practically on Newbigin’s insistent call to proclaim the gospel as public truth. Kirk explores the background to Newbigin’s understanding of the term and outlines the implications it carries for the good of the life of the public realm. In doing so, he draws out some of Newbigin’s characteristic insights—not least his contention that the distinction to be drawn in the public square is not between belief on the one hand and non-belief on the other, but between belief and false belief.

In the second half of the chapter, Kirk provides a valuable case-study (hitherto undocumented) of a corporate attempt to explore the implications of Newbigin’s challenge in the city of Birmingham, UK in the 1990s. This combination of commentary and case-study helps to illuminate both the challenges and responsibilities involved in taking seriously the call to proclaim and live out the gospel as public truth in the public square.

Murray Rae’s contribution discusses Newbigin’s description of the identity and missional character of the local church community as the hermeneutic of the gospel. He helpfully traces the development of this emphasis upon the church as a visible manifestation of the gospel from Newbigin’s early writings, and describes the essential character of the congregation through an exploration of the ministries of word and sacrament. He describes the challenges facing churches in a post-Christendom context, not least in holding together the form and content of authentic church life in the contemporary world. The chapter is a powerful challenge to church life, emphasizing that Newbigin consistently called the local congregation to be an enacted interpretation of and witness to the good news that in Christ God is making all things new. This, Rae argues, is the most profound challenge that Newbigin leaves the church of the twenty first century.

Jenny Taylor worked with Lesslie Newbigin in his last years, promoting his concept of the gospel as public truth to the media world of television and radio producers, and journalists. Her work continues to find its inspiration in Newbigin’s writings. Her contribution to this collection is both personal and passionate: part cultural analysis and part autobiography. In doing so it takes a different, but no less valuable, approach to the significance of Newbigin’s thought for our contemporary world. It explores the dialectic between his writing and the charity she set up—called Lapido Media—which set out to promote religious literacy in world affairs and to challenge the secular media towards a more truthful journalism. She writes of three experiences which illustrate the opportunities that her calling has opened up. It illustrates by example one of the ways in which Newbigin’s commitment to the reality of the gospel as public truth has been, and continues to be, worked out in the public realm.

Section Three: Theology in global context

Section Three considers the implications of Newbigin’s work in a global context, and illustrates the influence of Newbigin’s way of doing theology in a variety of international contexts.

Theological education is the theme explored by Wilbert Shenk in his historical essay. He details the struggle, over the course of more than two centuries, to develop appropriate theological training for the churches that were established as a result of the modern mission movement. Shenk argues that western theological education, exported by the modern mission movement, has proved to be a serious impediment to training church leaders in other cultures whose task it was to develop contextually appropriate congregations.

The appropriateness of exporting western theological education was not questioned until well into the twentieth century, when Newbigin, with the benefit of extensive cross-cultural experience, was among the early critics of this model. The establishment of the Theological Education Fund by the International Missionary Council paved the way for a conceptual breakthrough, which came when leaders from the global south, such as Shoki Coe, emphasized the importance of both contextuality and contextualization. Through the 1960s and 70s the focus in the global south shifted to developing contextually appropriate theology and theological education, although Shenk reminds us that this still remains a work-in-progress.

Newbigin’s missiological approach to those of other faiths is the topic of Michael Goheen’s chapter. This is a theme which Newbigin grappled with throughout his life and ministry, his writing on religious pluralism reflecting and being enriched by his missionary career in India. Goheen sees parallels between the often misunderstood, or misrepresented, approach of Hendrick Kraemer and that of Newbigin, and he attributes Newbigin with continuing Kraemer’s legacy.

The chapter focuses on Newbigin’s understanding of a missionary encounter which he believed to be the correct fundamental stance the church was to take toward other religions. Before elaborating on this, Goheen first highlights the danger inherent in starting with the question, Who can be saved?. Goheen shows how from the outset, this distorts any discussion of world religions and leads to flawed categorizations, such as the triad of exclusivist, inclusivist, and pluralist positions.

As an alternative, Newbigin’s starting point is to acknowledge Jesus as the center of world history; that it is Jesus who stands at the center of universal history and thus reveals God’s purpose for all humanity. Goheen concludes his chapter by examining the various implications of Newbigin’s starting point for the church’s missionary encounter with adherents of other religions.

In theology an entrenched dichotomy has been accepted as normative: to understand mission and spirituality as being separate entities; that the communicating of faith and the cultivation of faith point in different directions. John Flett shows how Newbigin challenges such theological assumptions by grounding his theology of mission in the Trinity.

Flett first details the historical development of Newbigin’s theology, in which he made the transition from a church-centric to a trinitarian basis for mission. He then argues that regardless of time or context, the confession that Jesus as Lord is continually faced with the question, Who is Jesus?. A full description of who Jesus Christ is directs the church to the name of the Father, Son and the Spirit. This entrance point shows how Newbigin’s account of the Trinity is missiologically and christologically determined. Flett then explores the relationship between the Trinity and the church in Newbigin’s Trinitarian formulation. For the church, as the community of the Trinity, no space exists between the communication and the cultivation of the faith. The visible continuity of the Christian community is itself basic to missionary movement, and this movement shapes the church in obedience to the Spirit.

Besides his career in theological education, Geoffrey Wainwright was involved in the ecumenical movement, serving as a member of the WCC Faith and Order Commission for several years. From his own involvement in the movement, which intersected with Newbigin on numerous occasions, he gives an account on Newbigin’s vast contribution to ecumenism. Acknowledging Newbigin’s prescience, Wainwright also explores the challenges left by Newbigin’s ecumenical legacy and the challenges Newbigin foresaw.

The modern ecumenical movement has been understood as comprising three streams: faith and order; mission and evangelism; and life and work. Wainwright’s chapter follows Newbigin’s contribution to each stream and explores the contemporary ecumenical challenges that are bequeathed to us from Newbigin’s legacy. These range in scope from his contributions to church unity in India and internationally, to his work in developing a missiological approach to western culture. They range from Newbigin’s earliest writing to his work done in retirement. Wainwright concludes by looking forward to the place of the gospel in a global culture, in which Newbigin predicted that the chief competitors to the gospel would be the free market, and Islam.

Ng Kam Weng’s chapter provides a valuable case study of Malaysia and Indonesia. Following decolonization, these two countries initially had secular constitutions, but under pressure from Islamic activists, have both become increasingly Islamicized. In this context, Christians—as a minority group—are under increasing pressure to yield the public arena to Islamic sharia law.

In response to such pressures Kam Weng draws upon Newbigin’s theology to propose a way in which the church can continue to exist publically, engage socially, and contribute constructively to the task of nation-building. Whilst eschewing a return to Christendom, Newbigin challenged western Christians to recover the historic role the church played in shaping public life in western society. Kam Weng shows how Newbigin’s public theology could also be utilized in Islamic contexts, where religious hegemony seeks to stifle the voice of the church. He calls for Christians to move beyond merely moralizing or generalizing to develop the art of statecraft, in which the church does not just theorize, but offers options which will deal justly with specific situations. This requires the development of contextualized public theology that can assist citizens in the task of strengthening democratic institutions that uphold freedom and justice.

1. Thomas F. Foust et al., eds., A Scandalous Prophet: The Way of Mission after Newbigin (Grand Rapids: Eerdmans, 2002).

Lesslie Newbigin

His Writings in Context

Paul Weston

During his lifetime, Newbigin was highly regarded both as an ecumenical and missionary statesman, and as a cross-cultural missiologist of the first order. His obituary in The Times newspaper in the UK described him as one of the foremost missionary statesmen of his generation, and one of the outstanding figures on the world Christian stage in the second half of the century. ¹ His reputation for many rests upon his profound missionary engagement with the post-Enlightenment culture of the West, pursued in the 1980s and 90s following his retirement from India in 1974. But his impact as a missionary statesman was already established well before this final phase of his life. In fact, he had successfully managed to integrate a number of varied but significant roles during his unusually busy life. Geoffrey Wainwright’s masterly survey amply illustrates this, with its ten chapters organized around the various dimensions of his ministry. ²

Newbigin was also a prolific writer. In the annotated bibliography at the end of the collection of essays entitled Scandalous Prophet (compiled in 1998), there are 387 separate entries under Newbigin’s Published Materials. ³ These span sixty-five years (from 1933 to 1998), and include thirty books, thirty-three shorter pamphlets or booklets, 267 articles or book chapters, twenty-one introductory pieces or prefaces to the work of others, two open letters, and thirty-four book reviews.

The disarming presentational simplicity of much of this writing—usually lacking the numerous footnotes characteristic of formal academic pieces⁴—might suggest that his writings are somehow lacking in depth and rigor. This would be a serious misjudgment. For many, they offer a depth of insight and engagement with questions of theology, culture, and ecclesiology which is all-too-rare in many an academic work. This engagement is the product of deep analytical reflection on the one hand, and an economy of language and penetrating application on the other. But the characteristically simple form of his writings also reflects two other aspects of his life and character. First, he was often compelled to write on the hoof—in airport lounges, railway stations and during conference breaks—as one whose hectic schedule did not allow for a more leisurely writing program, much as he might have liked one. Secondly, he was an extraordinarily retentive reader, able to recall and quote the ideas and arguments of other writers and thinkers without always needing to remember (and sometimes without knowing) exactly where they had come from. This capacity to recall, analyze, and then articulate the ideas of others—particularly in later life when his eyesight was failing and he used a team of people to read aloud to him—was quite remarkable.⁵

Newbigin’s earliest formal theological writings are in the form of student essays written whilst a theological student at Westminster College, Cambridge, where he had gone in 1933 to train for ordained ministry. There survive a number of pieces which presage many of his later emphases, and demonstrate his early abilities as both an analytical thinker and a cogent writer.⁶ His theological studies were a time of significant spiritual growth too, which profoundly changed and deepened his faith. He had arrived in 1933 as a typical liberal, but experienced a profound evangelical conversion through studying Paul’s letter to the Romans, and completed his studies with a strong evangelical conviction about the finished work of Christ on the cross which was to prove deeply significant for his future ministry and writing.⁷

Newbigin had gone up to Cambridge as an agnostic undergraduate in 1928. He came to faith through the friendship of members of the Student Christian Movement (SCM), and through a spiritual awakening during a Quaker summer camp for unemployed miners in South Wales. His subsequent spiritual pilgrimage led him to work for the SCM in Glasgow where he met Helen his future wife, and to theological training back in Cambridge in preparation for mission overseas.

Hereafter, and for most of his working life, Newbigin’s beloved hub of activities was India, where he and Helen (whom he had married earlier in the year) went to work in 1936 as Church of Scotland missionaries with the Madras Mission. As part of a developing pattern of writing on the move, his first book Christian Freedom in the Modern World (a critique of the work of John Macmurray whose ideas he had debated energetically with fellow-students at Cambridge) was written during the sea voyage and was published by SCM in 1937.

From Madras, the Newbigins were transferred to Kanchipuram (in Tamil Nadu) as district missionaries in 1939, and stayed there until their first home furlough in 1946. Amongst his wide-ranging responsibilities during this time, Newbigin became involved in the discussions about a long-running plan to unite the various denominations in Southern India in an ecumenical United Church. In 1942 he was appointed to the central committee, and soon became an energetic advocate of the scheme. Five years later—following protracted discussion and debate both in India and in the UK—the Union of the Church of South India (CSI) was finally inaugurated at a celebratory service in Madras Cathedral in September 1947.

Inevitably, much of Newbigin’s foundational doctrinal thinking about the nature of the church, and the forms in which it is structured and organized, was carried out during these early years of missionary service, and this is reflected in his writings of the period. Significant amongst these is his The Reunion of the Church: A Defence of the South India Scheme, published in 1948,⁸ which articulated the main contours of this ecclesiology, and formed the background to his still-influential treatise on the church entitled The Household of God: Lectures on the Nature of the Church, which was published in 1953.⁹

Following his year of furlough, Newbigin returned to India in 1947 in time for the formal inauguration of the CSI in September. He had received a cable five months earlier informing him that he was to be the first bishop of Madurai and Ramnad, and was duly consecrated during the inauguration service for the CSI in Madras Cathedral. He was thirty-seven years old. He held this post for the following twelve years, and alongside his many diocesan responsibilities began to be drawn into the work of the newly formed World Council of Churches (WCC). Newbigin attended its first world assembly in Amsterdam in 1948 as a consultant, and was invited to join the organizing committee of the second assembly which was held in Chicago in 1954. He was later appointed vice-chair of the WCC’s Faith and Order Commission, which set the ecumenical agenda for the third assembly to be held in New Delhi, India, in 1961. He also became involved in the work of the International Missionary Council (IMC), which had been formally constituted in 1921 to promote the understanding and practice of mission and evangelism alongside