The Open Secret: An Introduction to the Theology of Mission

by Lesslie Newbigin

Aimed at bringing contemporary concerns in mission theology to a wide-reading public, this volume flows from Newbigin's extensive experience in the mission field and from lectures developed especially to prepare men and women for missionary service. Newbigin describes the Christian mission as the declaration of an open secret—open in that it is preached to all nations, secret in that it is manifest only to the eyes of faith. The result is a thoroughly biblical attempt to lead the church to embrace its Christ-given task of presenting the gospel in our complex modern world. This revised edition includes a helpful index and a new preface.

Genres: Theology, Christianity, Religion, Christian, Evangelism, Nonfiction, Grad School

200 pages, Paperback

First published January 1, 1978

About the author

Bishop James Edward Lesslie Newbigin was a British theologian, missiologist, missionary and author. Though originally ordained within the Church of Scotland, Newbigin spent much of his career serving as a missionary in India and became affiliated with the Church of South India and the United Reformed Church, becoming one of the Church of South India's first bishops. A prolific author who wrote on a wide range of theological topics, Newbigin is best known for his contributions to missiology and ecclesiology. He is also known for his involvement in both the dialogue regarding ecumenism and the Gospel and Our Culture movement. Many scholars also believe his work laid the foundations for the contemporary missional church movement, and it is said his stature and range is comparable to the "Fathers of the Church".

Reviews

[Jeremy Gardiner · Rating 1 out of 5]

The Open Secret is based on a series of lectures that Lesslie Newbigin delivered to equip men and women for missionary service. His focus is practical in nature, written for the person with "little time for leisurely academic study" (loc. 15). The thesis of his book is that God has an open secret which is that through Christ, he will "bring all things to their true end in the glory of the triune God" and that this message is "announced in the gospel that is preached to all the nations” (loc. 2557). The first three chapters overview the history of missions as well as the authority by which the message goes forth in. Chapters 4-6 explain the mission of God through a Trinitarian framework. He does this by describing Christian mission in three ways, as: "proclaiming the kingdom of the Father, as sharing the life of the Son, and as bearing the witness of the Spirit" (loc. 401). The final four chapters examine how mission relates to several contemporary issues.

The Mission of God
Newbigin says that mission is the "proclaiming of the kingdom of the Father, and it concerns the rule of God over all that is" (loc. 1653). This is a helpful definition that encompasses two separate aspects that different Christians emphasize. There are some who see mission "primarily in terms of action for God's justice" (loc. 158) and others who see it "primarily in terms of personal conversion" (loc. 159). True missions encompasses both aspects where believers take "with full seriousness both the call to personal conversion and the call to action for God's justice in the world" (loc. 143). Newbigin aims for his book to help people move past this binary dichotomy.
With a definition of mission set, he tears down the erroneous assumption that missions are only for missionaries. It is not that one church can choose to be on mission while another does not, rather, "a church that is not 'the church in mission' is no church at all" (loc. 45). Neither is missions to be carried out by the rich and powerful nations exclusively. Though the missionary movement has been historically connected with the Western world and the colonial expansion. In a post-colonial era, Western Christians "are no longer accepted as leaders by the rest of the world" (loc. 167). Therefore, the West will need to accept carrying out the mission of God not from a position of power but from weakness.

If mission is proclaiming the kingdom and rule of God, a fair question to ask is "by what authority" is this message being carried out in? He answers that the supreme authority is Jesus who claims, "the allegiance of all peoples" (loc. 228). This Jesus is "the Son, sent by the Father and anointed by the Spirit to be the bearer of God's kingdom to the nations" (loc. 331). Newbigin argues that the full answer to who Jesus is can only be described in Trinitarian language. Therefore, to speak in Jesus' name is to speak "In the name of the Father, the Son, and the Holy Spirit" (loc. 388). In the next section of his book, he explains the mission of God through each of the three persons of the Trinity.

The Trinitarian Mission
The kingdom of the Father is the biblical story of God's "blessing for all the nations" and "the action of God to bring history to its true end" (loc. 459). This contrasts with a common misconception that salvation is "a way of escape for the redeemed soul out of history" (loc. 459). The kingdom is not just for Israel, nor is it just for the individual, but is for all nations. This is manifested in Jesus by "the reign of God hidden and manifest in the dying of a condemned and excommunicated man" (loc. 493).

The life of the Son is the fact that through Jesus the kingdom of God is present. Through his incarnation he was able to say, "the kingdom of God is in the midst of you” (ESV, Luke 17:21). Since Jesus is no longer bodily present in the world, it is reasonable to wonder if the presence of the kingdom is removed "with the end of Jesus' earthly ministry" (loc. 603)? Newbigin answers that after the ascension of Jesus, "the church represents the presence of the reign of God in the life of the world" (loc. 753). It is through the community of saints where the nations get a taste of the kingdom of God.

The agent of mission in the world, is the Spirit of God. The church is not the strong triumphalistic leaders, but rather the weak and fumbling ones. It is the Spirit who leads and guides. When Paul wanted to go bring the message of Jesus into Asia it was the Spirit who forbade him (Acts 16:6), because it was not the right time. Paul was not the leader, the Spirit was. Likewise, the church was in hiding until Pentecost, but once they were empowered by the Holy Spirit (Luke 24:49), that is when they became bold and went out to spread the message of Jesus. Thus, it is "by an action of the sovereign Spirit of God that the church is launched on its mission. And it remains the mission of the Spirit" (loc. 805).

The Gospel and Contemporary Issues
After defining the mission of God, and explaining it through a Trinitarian framework, Newbigin shifts to how the mission relates to several contemporary issues. He first examines the intersection of the particularity of God's salvation with the universal acting of God in the world. He then looks at mission through the lens of justice (specifically the claims of Liberation theology) and church growth culture. Finally, he examines how mission intersects with other religions in inter-faith dialogue.

It is the doctrine of election which makes it so that "universality and particularity do not contradict one another" (loc. 924). This is the belief, especially taught in Ephesians 1:3-14 that explains "God's action in choosing and calling a particular people" (loc. 975). He holds that a proper understanding of election will affirm that 1) God desires all to come to him. 2) People are not chosen because they are superior 3) The covenant God makes with his elect is not a contract that is upheld by obedience (loc. 1065-1072). While these points should not be disputed, Newbigin takes it a step further by arguing that the elect do not have a "privileged status" (loc. 1066). He is not comfortable with any distinctions that confer privilege or blessing to the elect and says that the "plain meaning" of Scripture is that "there is no distinction between Christian and pagan because the same Lord is Lord of all" (loc. 2397). This does not square with the biblical teaching that the church is holy, set apart, and uniquely blessed by God. Jesus prays for the church, not for the world (John 17:9). God disciplines the church because they are his children, whereas others he does not (Heb 12:7-8). The church obtains an inheritance (Eph 1:11-14) which the unrighteous do not obtain (1 Cor 6:9). Though it is difficult to pin down the specifics of Newbigin's view on salvation, he seems to hold to some form of Christian inclusivism. He says that the unbelief of the Jews is "not for their destruction, but for their ultimate salvation" (loc. 1072). This belief is articulated in different ways in the final chapter on inter-faith dialogue.

Newbigin then affirms that the mission of God has a justice component while he also rejects measuring results through church growth. While not agreeing with all the claims of Liberation theology, he affirms that knowing God is not merely "a matter of intellectual contemplation or mystical union" (loc. 1331) but is "doing justice and mercy in concrete situations" (loc. 1331). While this is true, he understands capitalism as the problem instead of the solution. He calls the idol of the free market the "most urgent missionary task during the coming century" (loc. 1303) and frames landowners and corporations as those who exploit "for their own profit" (loc. 1325). While Crony Capitalism is known to exploit, a truly free market does not. When there is no coercion or government involvement in trade, free transactions are win-win exchanges where people receive what they most desire, either money or goods.

Newbigin seems to be influenced by Karl Marx's labor theory of value, though this is not made explicit in his writing. Even though I believe Newbigin identifies the wrong enemies, his point still stands that the church must be involved in helping the poor and establishing justice as a core aspect of mission. The apostles told Paul and Barnabas as they went on mission to "remember the poor" which Paul said is "the very thing I was eager to do" (Gal. 2:10).

The last issue Newbigin deals with is inter-faith dialogue. He speaks of two different approaches which he labels as "confessional" (Jesus is Lord of all) and "truth-seeking" (the Transcendent Being is infinitely greater than one's limited view of it) (loc. 2240). He advocates for the truth-seeking position which does not have the conversion of a sinner as the primary goal. Rather, it takes a listening approach where there is genuine openness to even the possibility that another's way of understanding the world is the one that is right (loc. 2502). He says it is impossible to have a friendly and honest conversation if one thinks "that I am one of the saved and he is one of the lost" (loc. 2355). Due to seeing the mission of God as the restoration of the cosmos, Newbigin believes it is unhelpful to speculate "which of these monads will finally reach the goal and which will not" (loc. 2413). In other words, he does not believe people should be looked at as individuals when it comes to salvation since God is going to restore the entire world. While Newbigin rejects universalist conclusions, he does seem to affirm Christian inclusivism. This leads him to overcorrect by looking at people almost entirely as a whole instead of also being concerned with individual salvation. Jesus affirms that the angels rejoice over one sinner who repents (Luke 15:7), showing that faith and repentance on an individual level is important. Newbigin does not completely reject considering people as individuals, but rather he rejects the believer seeing themselves as the one's who are in a privileged position, having special access to God, and the right answers. The problem is the believer is all of those things, and it is not arrogant to believe so. They did not earn those positions by effort or because there was something good in them, but they were bestowed privilege and truth because they are recipients of grace.

The Open Secret and My Ministry
Throughout this book, Newbigin traces the paradox of the kingdom, something that is both open and yet a secret. The secret is that God is reconciling the world to himself, and this is being proclaimed openly through the church to all nations. This book is helpful in that it does not look at mission as an add-on, but as core to the church's identity. It also confronts the individualistic tendencies that are common in the Western world by reminding readers that God's plan is cosmic in nature. Unfortunately, Newbigin is also a product of his culture and thus carries unhelpful influences from Marxism, Liberation Theology, and Inclusivism into this book. In order to be on mission, there must be a message-bearer. Contrary to Newbigin, it is imperative that we as the church share the gospel authoritatively. We are not sharing our opinion and listening with openness to be potentially convinced of a contradictory truth. Rather, we possess the truth and are proclaiming it with authority, as the King's ambassador (2 Cor. 5:20). I therefore accept Newbigin's understanding of the definition and importance of mission but believe the approach of how mission looks practically is more influenced by his life experience in a pluralistic culture, than the exclusivist understanding found in the New Testament.

[Chad D · Rating 5 out of 5]

Sometimes I forget that Lesslie Newbigin is my hero. Every book I've read of his sends reports back from much farther down paths I'm already on. He writes what I need to read, what I have already begun to intuit but that no one around me is saying. This fact often comes as a shock. I had many little beautiful shocks in this book.

This book articulates the stance that mission isn't about the person on mission, or about saving the people where the mission takes place, or even about the spread of Christianity the religion. It's about giving greater access to the open secret that the ultimate purpose of existence has been announced as Jesus Christ and is moving toward its end in Jesus Christ. Missionaries are to bear witness, to embody witness, to that belief. As such, missions is not a work we do, a point of anxiety. It is a witness for which we have been laid hold of. God accomplishes the work of revealing Himself. He may use us to do that. Pray that He uses you.

[David Drury · Rating 5 out of 5]

Lesslie NewbiginNewbigin was a master missiologist, and the Open Secret is Newbigin at his best. He was that anomaly of the modern Church: a readable theologian and thoughtful practitioner. Anyone who cares about the mission of God and the purpose of the church worldwide should read Open Secret. This book stands like a lighthouse in the fog closer to Missio Dei shores than most any other work. Those off shore looking for the lands God has called them to are wise to look to the path it enlightens.

[Brother Brandon · Rating 5 out of 5]

Read for seminary.

It's hard to overstate just how relevant and needed Newbigin's humility and charity is for the Church today. I can imagine some of his ideas will be quite upsetting to the more theologically conservative, but a close read, will reveal that he doesn't fit into those kinds of categories. Brother Lesslie humbly and thoughtfully challenges Christians everywhere on the theological spectrum and his challenges cannot be ignored.

It's clear that Newbigin really longs for the Church to have humble conversations with those outside of our "unconditional commitments" (religious or "secular"/cultural). With his Trinitarian model of mission, he urges the Church to proclaim the kingdom of God the Father, reflect the presence of the Son and be led by the prevenient Spirit that always goes before us. He asks us to remember that we don't "own" or "possess" the truth (we are stewards - truth has been revealed to us in Christ for the sake of the world), that the Church is not the same as the kingdom of God and therefore, we need to be just as open to "conversion" as the non-Christian (the Acts 10 example that Peter needed a 'conversion' just as much as Cornelius did was potent). The truth is only found in Jesus and this will require both the non-Christian and even the Church to open itself up to new ways that the Holy Spirit might be leading us in our cultural moment (John 16:13).

[Scott Kohler · Rating 4 out of 5]

This is a fairly comprehensive overview of the theology of mission. Newbigin articulates his understanding of God’s mission in a Trinitarian shape and then moves on to address four significant questions in the last four chapters: how the gospel relates to world history (this is where he speaks about the gospel as public truth not a separate category of “religious knowledge”); how we are to understand the role of social action for justice in relation to more traditional understandings of mission as direct evangelism; how to think about church growth and related ideas (especially the Church Growth movement of the 1970s) of how Christians meet other cultures; and the way we might consider how Christians might think of other religions. These are important questions, and Newbigin gives thoughtful responses. I was least convinced by the final chapter not in terms of the potential salvation of those from other religions but rather in his treatment of Scripture, especially Paul’s letters. It seemed to me his reading was driven by a desire to be humble and polite (important enough!) and these readings were sometimes somewhat twisted in the process.

Overall, a really good book with lots to offer as we think about our own perspective and how our culture affects our own reception of the gospel and construction of Christianity.

[Benjamin Fountain · Rating 5 out of 5]

Rereading Newbigin was an encouraging reminder of what a missiology harmonized with Christology can look like. Newbigin seeks to carry the tension of holding firm to Christ while taking the risk to expose oneself to other religions and people in the world. His closing chapter really is the best part of the book because He weaves together all his prior arguments with the implicit claim to go forward and live as a witness to the gospel. Go forward with submission to Christ, go forward empowered by the Holy Spirit, go forward in community with the church. The open secret is for the church to meet the world at the level ground of the cross. What a refreshing reminder.

[Jyotsna Seesala · Rating 5 out of 5]

This book was definitely eye-opening about the way the evangelical church does missions. It answered and brings to light the reasons why we do missions and how to do it betters

[Matthew C. · Rating 4 out of 5]

Author’s Background & History:
Originally hailing from the Church of Scotland, Lesslie Newbigin was an influential cleric and missiologist of the twentieth century. Newbigin spent several decades of his life serving in India, where he gained firsthand experience informing his various books. His is one of those names that seems to show up in every serious bibliography in the field.


Theses & Arguments:
Despite being labeled an “introduction,” Newbigin’s work covers a vast amount of ground. It constitutes a bona fide theology of mission, albeit in condensed form.

Newbigin spends some time engaging with the movement toward “dialogue” that flourished in his time. He was careful to both praise the best aspects of this move, while at the same time demurring from the idea of a “truth seeking” neutrality in which Christians might speak, laying aside (even if only provisionally) their commitment to the Christian faith. No, he says, the Christian speaks as a witness, even when involved in a back-and-forth conversation of religious faith. He claims such an endeavor can be done in good faith.

The problem of authority in the post-colonial age is a major topic for Newbigin. When the would-be evangelist is asked “What right do you have to preach to us?” (p. 12), Christian are to fall back on the name of Jesus, to whom their lives are witness. The idea of a transformed life of faith as the basis of authority is, for him, the only sure argument in the face of competing paradigms.

The further question, “Who is Jesus?” must be carefully translated into the conceptual framework of the receiving culture without falling into various forms of syncretism. One of Newbigin’s own examples concerns the translation of kurios (Lord) into swamy. In India, the latter has different connotation than kurios would have for a Greek-speaking Jew (p. 20). Neither, Newbigin says, can we allow Jesus to be seen as a mere “intermediate being” (p. 25) between man and the Ultimate. Christians must proclaim a Lord who is more than a demigod, one who is the Ultimate become human.

The center parts of Newbigin’s book present a Trinitarian paradigm for missions work, a framework that has roots going back as far as Augustine, whose “post-critical philosophy” of faith seeking understanding presented “a new way of making sense of the world” (pp. 26–28). As we “Proclaim the Kingdom of the Father” (p. 30) we are to always remember the linear direction of history, a history in which the Father is bringing the cosmos to its intended goal. In light of this weighty understanding of the sovereignty of the Father in world history, Christians—all of whom are by definition part of the missio Dei—must hazard interpretations of world events, even if only tentatively (pp. 37–38). As ambassadors for the Father’s mission, we must discern the “signs of the times” and act in accordance with what we see the Father doing.

The missio Dei further consists in “Sharing the Life of the Son” (p. 40), our efforts in mission should be love- and action-oriented. Newbigin emphasizes the Johannine prayers and commissions as archetypal of the church’s appointed work. He caveats this statement, however, with the observation that, in His own day, “Jesus could not satisfy the vox populi” (p. 50), and the work of Christians may sometimes seem at odds with what the world (or the worldly Christian!) expects of us.

Finally, the missio Dei consists in “Bearing the Witness of the Spirit” (p. 56). In speaking of the Paraclete’s activity in the body of Christ, Newbigin emphasizes that He endows us not with the fullness of the Kingdom, but with the arrabon—the down payment. Believers carry in themselves tokens of the coming rule of God and are His witness to a future reality of hope. Newbigin also emphasizes the surprising nature of the Spirit’s work, and he argues that our missions should be akin to the Peter-Cornelius paradigm, where our expectations are routinely upended.

Newbigin continues on with a long section on social justice. He posits a moral equivalency between communism and the “unregulated operation of the free market” (p. 94). He continues into a discussion of Liberation Theology, giving great praise to its ideals and thinkers before his next section, where he presents his critiques of the same.

Toward the end of the book, Newbigin discusses the dilemma of cultural transformation (or not) in the evangelization of new peoples. He cites Roland Allen and Donald MacGavran (the renowned leader of Fuller Seminary’s Church Growth department). Although the two differ in a number of ways, Newbigin notes the agreement in their tendency to leave culture more or less untouched in the spreading of the Gospel. While Newbigin gives credit where it is due, he also notes that no cultural system can be enshrined as perfect and that all are subject to critique based upon the principles of the Bible. That said, he urges wisdom in either reform or conservatism, as either direction may alienate one segment of the receiving audience of the Gospel.

Evaluation:
In my estimation, Newbigin’s comments on the dialogue movement are helpful, at least insofar as they uncover some of the potential pitfalls. If dialogue becomes nothing more than a polite process of education rather than a witnessing encounter, it is not part of the missio Dei proper. Without employing the terminology, Newbigin undermines (rightfully) the myth of neutrality in religious discussion.

On the question of authority, Newbigin even sounds somewhat like a presuppositionalist, at least in that he does not advocate for a classical apologetic approach for the truth of Christianity. Instead (and this is where he departs from presuppositionalism, which takes an entirely a priori approach to authority), he suggests that the authority of Jesus should be presented on the basis of witness. I think there is great merit to his approach, even if I am in favor of other more traditional defenses of the authority of Christ. The witness-based authority is especially helpful in a postmodern, individualistic, and existentialist age. People are attracted to stories, and the story of one’s own transformation by Christ is often more powerful than a logical argument.

Newbigin’s Trinitarian framework for mission has much to commend it. The Augustinian categories and especially the Father’s intended telos for the cosmos are sorely needed for the thinking missionary in today’s age. I have no disagreement with the categories of “life” and “hope” for the work of the Son and Spirit that he describes. However, as is evident from his later gushing statements on social justice and the theologians of (so-called) liberation (which are only tamely qualified later in the book), I vehemently disagree with many of his ruling assumptions. As he himself admits, he is greatly convinced of the explanatory power of the Marxist framework, at least in its original domain of economic relationships. He seems to intuitively accept the idea of fairness as equality of outcome/status rather than fairness as proportionality—the latter of which I find much more biblical, life-giving, and productive, and which goes as far back as Aristotle. I am inclined to cut Newbigin some slack, however, in light of Jonathan Haidt’s observations that such intuitions about fairness are well-nigh to innate.

Newbigin’s reflections on cultural transformation are sagacious in my opinion. In this section he is careful not to fall into either the complacency ditch or the revolutionary ditch. Though I would likely disagree with some of his prescriptions for cultural transformation (he would almost certainly advocate for some form of socialism), I am in agreement with his general guidelines for engaging in such (prioritizing the gospel proclamation and avoiding alienation of both conservatives and reformers).

[Satheesh Kunjumon · Rating 5 out of 5]

Newbigin, Lesslie. The Open Secret: An Introduction to the Theology of Mission. Grand Rapids, MI: Eerdmans, 1995. Review by Satheesh Kumar Pallithazhe Kunjumon

About the Author
(1909-1998) Lesslie Newbigin was born in Newcastle-on-Tyne, U.K., in 1909. He completed his undergraduate studies in Cambridge and then served as Staff Secretary of the Student Christian Movement in Glasgow, Scotland. He studied theology at Westminster College at Cambridge and was ordained by the Presbytery of Edinburgh, Church of Scotland in 1936. That same year Newbigin married Helen Henderson and the two of them left for India where he was to be missionary of the Church of Scotland.

Newbigin argues that the Christian mission is an open secret, in that it is open because the gospel is proclaimed to all without limit; and it is secret in that it is revealed only to the eyes of faith. According to Newbigin, mission belongs to the Triune God. Being a missionary to India over three decades, Newbigin has learned Indian socio-cultural and religious belief and practice. For example, when discussed about Jesus as incarnated Word of God, he states that “Avatar is usually translated "incarnation," but there have been many avatars and there will be many more. To announce a new avatar is not to announce any radical change in the nature of things.” (p. 22). There are many incarnations in Hinduism and there are many more to come as well. In contrast, there is only one incarnation in Christianity that is the incarnation of Jesus. The uniqueness of Jesus’ “incarnation” is that he incarnates once for all and died for all. There is no reincarnation in Christianity.
Newbigin discuses universality versus particularity (p. 67). How can we relate the universality to the particularity? If God is a universal God, how can He offer a particular means of salvation? (pp. 66-67). “Symbols in Christianity and other religions are merely differing forms of one reality” (p. 66). His discussion on the doctrine of Election has a different notion: “The key to the relation between the universal and the particular is God’s way of election. The one (or the few) is chosen for the sake of the many; the particular is chosen for the sake of the universal.” (pp. 68, 73, 77, 79). Does the author equate election to salvation? (pp. 79, 80). What is the purpose of election? Does it mean that some are elected for salvation and others are rejected for destruction? (pp. 79, 80).

Newbigin argues that election is for the sake of the neighbours and neighbours for the sake of elect. (p.77) God elects people for the sake of their neighbours and neighbours for the sake of the elects. According to Newbigin, salvation has different dimensions of elements; therefore, salvation for him is a “restoration of the wholeness” (p.70); “reunion of the whole cosmos with Christ” (p. 71); “making the whole” (p. 80); and “liberation of the exploited” (p. 97). Newbigin states that, “Salvation is a making whole and therefore it concerns the whole.” (p. 80). For him mission is action for God’s justice.

Newbigin’s methods of evangelism is remarkable. He suggests various methods of evangelism through which the sharing of the gospel could be practiced. Such as education (Schools); medical care (Hospitals); feeding the hungry; helping the helpless; and technical services (p. 92, 93). Mission is further explained in this book, Newbigin sees mission as action for God’s justice (pp. 91, 95); mission as the proclamation (p. 91); mission as the presence (p. 91); mission as the prevenience (p. 91); mission as liberation and deliverance (p. 97). However, there is a difficulty in holding all these together in practice.

When discussed about mission as action for justice, Newbigin argues that “Any talk of salvation apart from action for the liberation of the exploited is false. It is part of a false theology that is determined by an idealist philosophy and not by the revelation of God as he is in the Bible.” (p. 97). This statement is true in the sense that God is the God of action, he liberates people through actions of hope, love and peace. Newbigin explores on church growth, conversion, and culture in chapter nine. One of the challenges for church growth, Newbigin agrees with McGavran and states, “…converts are detached from the natural communities to which they belong, attached to the foreign mission and its institutions, and required to conform to ethical and cultural standards that belong to the Christianity of the foreign missionary.” (p. 122).

The question is about how long the converts can remain in their own natural community and culture to which they belong? How can we effectively disciple them with the biblical principles of fellowship and practices? Or how can we teach them the ethical implications of conversion? When discussed about the gospel among other religions, Newbigin states that, “Other religions are a preparation for Christ: the gospel fulfils them.” (p. 170). Is there truth outside the church or is there revelation in other religions outside of Christianity? (pp. 170, 171). If yes, does this belief leads to religious syncretism?

Do you agree or disagree with the statement that, “But this does not mean that the purpose of dialogue is to persuade the non-Christian partner to accept the Christianity of the Christian partner?” (p. 182) Does it contrast with the concept/method of intentional evangelism? His discussion about election leads to some point of saying that, “elected means that they are elected for salvation, once when they do not persevere, they might lose their status as saved persons. Point (e) “But the biblical universalism is wholly compatible, and in fact requires. the acknowledgment that there remains the fearful possibility of missing the mark, of falling short, of being rejected.” (c) A study of the very large number of references in the teaching of Jesus to the possibility of rejection at the final judgment shows that the prime target of this warning is precisely the people who are sure of their own salvation. It is directed not to the outsider but to the insider. It is those who say "Lord, Lord" who will find themselves rejected. It is the "sons of the kingdom" who will be cast out. It is the branches of the vine that will he cut off and burned if they do bear fruit. As always in the Bible, it is the elect who come under severe judgment.” It seems that Newbigin equate the doctrine of election with regeneration?

Satheesh Kumar Pallithazhe Kunjumon
Fort Worth, Texas, USA

[Sagely · Rating 5 out of 5]

This is a great book on missiology, yes. It also a great book on Biblical theology and Christology as well as inter-religious dialogue. As a pastor, this book helps me put together in a cohesive picture the various functions I carry out during a week. That picture's title is witness.

I highly recommend The Open Secret. If you're in ministry, if you're trying to live your life as mission, if you're looking for a good picture at how faith, history, and purpose fit together, read this book.

[Uchenna D Anyanwu · Rating 4 out of 5]

Lesslie Newbigin and His Context:
When the ‘Who is Who in’ or an ‘Encyclopedia of’ the 20th century Missiology and Mission would be written,[1] James Edward Lesslie Newbigin (1909-1998) would certainly feature as one of those who made significant and influential contributions not only in the filed of knowledge of missiology and Christian mission, but also in its praxis. Martin Robinson in his editorial in a special issue of The Bible in Transmission, advanced two reasons why that issue of the journal was dedicated to Newbigin’s life and work. He said: “Few can match [Newbigin’s] astonishing contribution to the world of ecumenism and mission…” and secondly, “[Newbigin’s] work in recent years in connection with the Gospel and our Culture movement has acted as an important catalyst for the Bible Society in re-imaging the role of the Bible in the emerging mission field in the West…”(Robinson 1998, 2) Rightly said, Newbigin’s writing in his book, which we are hereby reviewing, The Open Secret, certainly touches on both subjects – ecumenism and the gospel in “modern Western culture.”[2] In addition to his contribution to ecumenism, he also made a significant original contribution to pneumatology. The bringing in of the charismatics into the ecumenical dialogue has been attributed to him, and his mission theology is solidly set on a secure Trinitarian foundation.(Jackson 2011) In fact, one of his biographers portrayed his significance as a bishop-theologian in the 20th-century history of the Church in patristic terms.(Wainwright 2000, 319, 390)

Newbigin was educated at Cambridge University and the Westminster College in Cambridge, ordained in the Church of Scotland and served as a teacher with the Church of Scotland’s mission in Madras – India. Owing to his mastery of the Tamil language he served as a district missionary in Kanchipuram and when the diocese of the Church of South India was created in Madurai, he was consecrated its bishop in 1947. His responsibilities and role in the larger global Church widened during the second half of the 20th century. He was seconded to the International Missionary Council, the World Council of Churches’ Division of World Mission and Evangelism, and between 1977 and 1978 he moderated the General Assembly of the United Reformed Church. Lesslie Newbigin lectured in theology and missions at Selly Oak Colleges in Birmingham, U.K.(Foust 2002) In March1984, he lectured at Princeton Theological Seminary, the expanded lectures of which he turned into his book: Foolishness to the Greeks: The Gospel and Western Culture.(Newbigin 1986). His other works include: The Other Side of 1984: Questions for the Church, (1983); Unfinished Agenda: An Autobiography, (1985); and The Gospel in a Pluralist Society, (1989); inter alia. With these notes, we can appropriately situate Newbigin as we now evaluate one of his numerous writings – The Open Secret: An Introduction to the Theology of Mission, (1978).

Structure and thesis of the Book: The Open Secret
A background note to bear in mind regarding this book is that it encapsulates the principles of theology of mission featured in Newbigin’s lectures at Selly Oak Colleges in Birmingham in the 1970s while he was teaching there. Structurally, the first six chapters lay down the basis for what he presents in the remaining four chapters. The former underscore what was his conviction during his theological formation at Westminster College, Cambridge between 1933 and 1936. It is from that conviction the thesis of the book is drawn, which is: his answer to the question: “By what authority?” His answer to that significant question is a personal commitment, which he describes using Blaise “Pascal’s famous phrase – wagering my life on the faith that Jesus is the ultimate authority.” He goes further to state: “It is a personal commitment to faith that cannot be demonstrated on grounds established from the point of view of another commitment.”[3] Another way one can frame Newbigin’s thesis in this book is finding the answer to the question: “Who is Jesus?” – a question that occurs nine times[4] in the entire text and thrice[5] in the non-interrogative form: “who Jesus is.” This thesis is stated by the author in different forms. One of the ways he puts it is: “The confession I am making is that Jesus is the supreme authority or, using the language of the New Testament, that “Jesus is Lord.” (p.16). In discussing the gospel among the religions in the last chapter, he affirms again his “belief that the Christian mission rests upon a total and unconditional commitment to Jesus Christ as the one in whom all authority inheres.” (p. 160). Now as for how the authority of Jesus relates in the light of other religions, Newbigin’s understanding is that God is present in the fullness of his being in Jesus and that the entire created world and all humans are being related to Jesus. (p. 174). On this point, I leave my critique until the next section of this reflection.

It is important to note that Newbigin’s exposition of what follows in chapters 7 to 10 is secured on the Trinitarian foundation laid in chapters 3 to 6 where he outlines that the triune God is involved in mission. The missionary Father sends the missionary Son, and the Father with the Son sends the missionary Spirit – the Holy Spirit – who through His acts via the Church sends out the latter in mission. Newbigin, therefore, refers to the Church to as a “sign, instrument, and foretaste of God’s reign in the midst of history.”[6] This idea of the Church being a sign, instrument and foretaste is re-echoed by Bosch, who states that the “church-in-mission may be described in terms of sacrament and sign.”(Bosch 2011, 11) So the presence of the Church in the world, says Newbigin, is “as arrabon of … salvation – as sign, firstfruit, token, witness of that salvation which God proposes for the whole.” (p. 180). The secret that is open then, is the reign or the kingdom of God, which is being manifested now in the midst of history as God self-reveals Himself through the agency of this sign, this instrument and this foretaste of His reign – that is to say: the Church. And this secret is open in all cultures and among all religious claims.

The author lays out the issue of the gospel in a pluralistic world by discussing the relationship between particularity and universality. The statement “Jesus is Lord” or “Jesus is the ultimate authority” appears scandalous to those who do not subscribe to his lordship or authority. Newbigin holds that “universality and particularity do not contradict one another but rather require one another.” (p. 67). He explains how this works out by outlining that the particular is chosen for the universal (p. 68, 77). The Church is, therefore, God’s particular chosen for the universal – the entire created world. That is why it (i.e. the church) is a sign, an instrument, a foretaste or a sacrament. This sign and the message it bears (i.e. that Jesus is Lord) is not manifest to all anyway. The reason the concept of Jesus being the ultimate authority is not manifest to all is because it is only open to the eyes of faith (p. 188). Even though it is hidden (a secret, not manifest), yet it is open. And the reason it is open is that it is announced in the gospel being preached to all nations through the agency of the missionary Spirit working through the Church. So the mystery of the gospel, which is entrusted to the church, is not to be hidden or buried by the church – just as it is not right to light a lamp and put it under a bushel. Newbigin says: “It is entrusted to the church to be risked in the change and interchange of the spiritual commerce of humanity.” (p. 189). And this is why the church must in faithful witness be dialogical in manifesting that mystery – Jesus, the ultimate authority.

In chapters 8 and 9, the author addresses the issue of liberation theology and Church growth respectively. In chapter 8 he takes on Gustavo Gutierrez – a protagonist of liberation theology, while critiquing in the next, Donald McGavran – the champion of the church growth movement. In both cases, he commends where he is in agreement with them, but also critiques certain of their respective positions. One of the strong points of liberation theology Newbigin highlights is its insistence that true theology can only be done, not apart from action, but rather it must begin with praxis. (p. 95, 114). However, its weakness lies in its eschatology that fails to take adequately the facts of sin and death and its epistemology, which is a mere variant of the Marxist epistemology. (p. 114-115). Newbigin concludes (on the point of liberation theology’s borrowing from Marxist epistemology) that such epistemology now discredited in respect of the natural sciences, “cannot now be consecrated as the new way of “doing theology.” (p. 120). As for the church growth paradigm, he commends McGavran’s criticism of the ‘mission station’ strategy and the fact that missions have tended towards putting “perfecting before discipling and thereby fallen into the old legalist trap.” (p. 124). Comparing McGavran with Rolland Allen’s writings, he critiques McGavran’s notion that church and mission success or progress should be measured based on numerical strength. Newbigin concludes again by insisting on his thesis: that ecumenical fellowship of churches should not be tied to their cultural forms but rather “do theology in the only way that it can be done properly – by learning with increasing clarity to confess the one Lord Jesus Christ as alone having absolute authority and therefore to recognize the reality of all the cultural forms within which we try to say who [Jesus] is.” (p. 159, emphasis is mine).

It is noteworthy to draw our attention to Newbigin’s position on the role of suffering in mission. He affirms what Sunquist has also affirmed as the thesis of his book Understanding Christian Mission,(Sunquist 2013) that the “our true standing as children and heirs will be authenticated by our participation in the sufferings of Jesus.” (p. 63). This theme of suffering has been well elaborated by Sunquist.

Finally on structure and thesis, this Newbigin’s book, indeed, could as well have been titled: Who is Jesus?: Theological Grounds for Mission, for the theme of Jesus’ ultimate authority securely fastened upon Trinitarian theology forms the grounds upon which Newbigin outlines every facet of his writing. So, are there any points where one may critique Newbigin? Let us now turn to that briefly.

Critical Reflection:
The first point of critique may be directed to the fact that the revised edition of this book was published in 1995, after the changes that occurred in Eastern Europe – that is the dismantling of the Marxist ideology and the fall of the Berlin wall. One would have expected a reflection on these changes that took place in the revised edition, but it was sidelined. The paradigmatic shift from Marxist ideology in Russia and Eastern Europe to a more capitalist orientation, in my view, ought to have been more closely addressed in the light of the thesis of the book.

Another point for critique is on the matter of particularism and universalism. Newbigin, in trying to exegete Ephesians 1: 3-14 where the “universality of God’s purpose and the particularity of his calling are brought together in a single vision,” concludes that the Father’s action of freely choosing the Ephesian believers and those in other Asian cities in his beloved Son and assuring them of the completion of what he has begun by giving them the Spirit has its goal in the final unity of the whole creation in Christ. (p. 71). Yes, inasmuch as all would be brought subject to the obedience of Christ in the eschaton (i.e. ‘in the not yet’), I do not however grasp Newbigin’s position on how that works out in the now (i.e. ‘in the already’) – wherein undeniably many (both human lords and unseen spiritual lords) still refute, question and even scorn the ultimate authority of Jesus. Newbigin fails to convince me on how I, as one also wagering my life on the faith that Jesus is the ultimate authority, could answer those who do not submit to this authority. I have particularly in mind Muslims, Hindus and Buddhists whose own allegiance and convictions prod them to refute, refuse and scorn our Christian position that Jesus is Lord of all. Much can also be said in this respect regarding the postmodern Western culture that as well questions Jesus’ authority. To these, I feel that Newbigin only left his readers guessing.


Endnotes:
[1] I am assuming here that one has not yet been written.
[2] This is the expression Newbigin used in his earlier book, Foolishness tot eh Greeks: The Gospel and Western Culture, (Grand Rapids, MI: Wm. B. Eerdmans Publishing Company, 1986), 1.
[3] Lesslie Newbigin, The Open Secret: An Introduction to the Theology of Mission, Revised Edition, (Grand Rapids, MI: Eerdmans, 1995), 15.
[4] ibid, pp. 15, 19, 20, 21, 24, 26, 28, 30 and 186
[5] ibid, pp. 20, 156 and 185
[6] ibid, pp. 110, 113 and 150. “The church lives in the midst of history as a sign, instrument, and foretaste of the reign of God.” (p. 110). See also p. 113 “It is by faith that we confess this body, constituted by its sharing in the dying and rising of Jesus, to be the sign instrument and foretaste of the reign of God in the midst of history.”


Bibliography

Bosch, David Jacobus. 2011. Transforming mission : paradigm shifts in theology of mission. 20th Anniversary Edition ed. Maryknoll, N.Y.: Orbis Books.
Foust, Thomas F. George R. Hunsberger, J. Andrew Kirk, Werner Ustorf, eds. 2002. A Scandalous prophet : the way of mission after Newbigin. Grand Rapids, Mich.: Eerdmans.
Jackson, E M. 2011. "Newbigin, James Edward Lesslie." Religion Past and Present. doi: 10.1163/1877-5888_rpp_SIM_024092
Newbigin, Lesslie. 1986. Foolishness to the Greeks : the Gospel and Western culture. Grand Rapids, Mich.: W.B. Eerdmans Pub. Co.
Robinson, Martin. 1998. "A Passion for Mission." The Bible in Transmission no. Special Issue 1998 (Special Issue 1998):2.
Sunquist, Scott W. 2013. Understanding Christian mission : participation in suffering and glory.
Wainwright, Geoffrey. Lesslie Newbigin a theological life. Oxford University Press 2000. Available from http://site.ebrary.com/id/10269196.

[John Henry · Rating 4 out of 5]

Lesslie Newbigin’s missiology course lectures over a four-year period are presented in this
excellent and accessible book of theology. Newbigin confirms my understanding that our job is “to learn what he is doing in the world which is already his, not to introduce him to a world from which he is absent.” (1995:67) Newbigin brings his practical experience from the mission field to his understanding of theology. Forged in the integrity of practice, Newbigin has paved the way ahead, with this book and his others, for the Church in a globalized pluralistic society.

PROACTIVE QUESTIONS
My review of this book led me to ask the following questions:

1. What new keys does Newbigin offer to my understanding the theology of mission?
This book clarifies my understanding of the doctrine of election, the law, and the covenant
of God, all of which have been distorted to the detriment of mission. Paul saw this issue as central
to his call as a theologian. The doctrine of election should be taught as a “fearful responsibility,”
rather than defining an exclusive group. (1995:73)

Newbigin characterizes the role of the law. He shows with clarity how the law exonerates
God of all blame for sin, how the law shows itself insufficient, and how the law was “ordained by
angels.” (1995:75) This delegated authority is limited, but ultimately gained control, a control from which humanity needed to be liberated. This notion is the same as the stoichaea, which was outlined in ch.16 of “Gospel in a Pluralistic Society”. Newbigin summarizes with the idea that the covenant is not a contract. For the same reasons I agree with him that the atonement is not a contract either.

Newbigin helps clarify my understanding of mission and the Spirit. Mission is the
“Proclaiming of God’s kingdom over all human history and over the whole cosmos” and “…the
active agent of mission is a power that rules, guides, and goes before the church. The free,
sovereign, living power of the Spirit of God.” (1995:56)

Finally, the freshest insight I received from this book is the understanding that “significant
advances of the church have not been the result of our own decisions about the mobilizing and
allocating of ‘resources.’” Newbigin says, “The significant advances in my experience have come
through happenings of which the story of Peter and Cornelius is a paradigm, in ways of which we
have no advance knowledge. God opens the heart of a man or woman in the gospel. The messenger (the ‘angel’ of Acts 10:3) may be a stranger, a preacher, a piece of Scripture, a dream, an answered prayer, or a deep experience of joy or sorrow, of danger or deliverance. It was not part of any missionary ‘strategy’ devised by the church. It was the free and sovereign deed of God, who goes before the church…this mission is not ours but God’s.” (1995:64)

2. What insights will I find about the role of the local congregation?
“As the Father has sent me, so I send you.” (Jn. 20:21) This commission is not to
individuals, but to the Church. This question, the role of the local church, has been one of my
greatest questions as a missionary. Newbigin offers the best understanding, without directly
addressing the question. Jesus “introduced into history… the form of a community, not in the form of a book.” (1995:52) It is the role of the local congregation to gather to celebrate “the centrality of the Lord’s Supper in the continuation of Jesus’ mission.” (2 Cor. 4:10 and Jn 13-16) We celebrate this “happening” in history and its continuation. Rather than write a book, Jesus instituted a community, which remembers. As we celebrate, we remember, and as a community we “enter into the stream of historical happenings and become part of its course. In other words, if it is true that God’s reign concerns history in its unity and totality…we must be related to it, and must share in its power, not merely by reading of it in a book or hearing it in a verbal report, but by participating in the life of that society which springs from it and is continuous with it.” (1995:51)

We can rest in the faith as a community with confidence in our authority as messengers of
grace and judgment. We can, by virtue of the deposit of the Spirit of God, be the presence of Jesus
in a community. (Jn. 13:20 and Mt. 11:25-30) “The presence of the kingdom, hidden and revealed
in the cross of Jesus, is carried through history hidden and revealed in the life of that community
which bears in its life the dying and rising of Jesus.” (1995:52)

We see many churches today reach for a success model for growth, but this is not the
biblical model of the local congregation and its witness to the world. Instead, it is the dependence
on the Holy Spirit, especially when there is evidence of failure, brokenness, and foolish mistakes.
“The real triumphs of the gospel have not been won when the Church is strong in a worldly sense;
they have been won when the Church is faithful in the midst of weakness, contempt, and rejection.” (1995:62) There is little definition of the local congregation, but there is plenty of instruction as to the leadership, character, and purpose of the congregation. This gives an amazing flexibility for a community of believers to bear witness as the presence of the kingdom.

3. How can these understandings be applied in my ministry?
Newbigin offers what I believe the Church needs, a missiological understanding of
theology, not a theological understanding of mission. Part of my call, though focused on student
initiatives in mission, is to work with the Church toward the realization of this understanding of
mission. “Mission (led by the Holy Spirit) changes not only the world but also the Church…There
is a conversion of the Church as well as the conversion of Cornelius.” (1995:59) So my role will be
more and more involved in mobilizing local congregations.

SUMMARY OR SYNTHESIS
Newbigin points out the ‘fact of Christ’ as a happening at one time and place showing that
“God’s reign concerns history in its unity and totality.” (1995:51) We therefore all relate to this
monumental event, and we must learn to share in its power in our witness to the wider world. The
cross of Christ is “a happening, it is a part of history. It is located at a particular point of place and
time in the whole vast fabric of human affairs.” (1995:50) Too often I make missionary and
evangelistic plans depending on my own ideas and strength, forgetting the most important thing
about that mission. It is not mine and it’s not the Church’s, it’s God’s. This book has helped me
learn afresh that as we learn not to depend on human ingenuity, we can demonstrate the “hope that is given by the presence of the Spirit who is the living foretaste of the kingdom.” (1995:64-65) We may not only announce the kingdom of God, we can embody it.

[Jon · Rating 3 out of 5]

About the Author
Lesslie Newbigin was ordained in 1936 by the Presbytery of Edinburgh to work as a Church missionary to India. In 1947 he was appointed bishop of a diocese in Madurai, India. In 1959 he became the general secretary of the International Missionary Council and worked toward its integration into the World Council of Churches, in which he served as associate general secretary until 1965. He returned to his bishopric in India until 1974. He then served as lecturer at Sally Oak Colleges (Birmingham, England) for five years. He then became a pastor in a small United Reformed Church. He passed away in 1998.

Thesis
The book seeks to answer the question on what grounds does one have authority to do Christian Mission in the context of a pluralistic world. The answer that Newbigin gives to this question is the same as that given by the Apostles when asked, “’By what power, or by what name do you do this?’ The only possible answer is ‘in the name of Jesus.’ (15). But Newbigin says this leads to the question ‘who is Jesus’ and he contends that this has been the question that Christian witness has sought to answer throughout its history. This lead to the further expansion “In the name of the Father, the Son, and the Holy Spirit,” which is Newbigin’s essential response to on what authority in a pluralistic world do we do mission and by what authority do we proclaim a message and what message (or whom) it is that we proclaim.
The result of this is that the mission is not ours, nor the church’s, but that of the triune God. In which we see Jesus as: (1) “not the initiator or founder of God’s kingdom,” but as “the one who is sent as the herald and bearer of the kingdom;(p. 22)” (2) “acknowledged as the Son of God; (p. 22)” and (3) “anointed by the Spirit. (P.23)”
So the answer to the question “who is Jesus?” as it relates to missional authority is:
He is the Son, sent by the Father and anointed by the Spirit to be bearer of God’s Kingdom to the nations. This is the Jesus who was proclaimed by the first Christians to the world of their time. P. 24

Content
After introductory matters, the book roughly breaks down into three loci of thought. Following the fundamental belief that God has revealed himself as Father, Son, and Spirit, the task of Christian missions are viewed in three ways: “Proclaiming the Kingdom of the Father,” “sharing the life of the Son, “and “bearing the witness of the Spirit. (29).” After this Trinitarian theology of missions, contemporary issues are dealt with.
In proclaiming the Kingdom of the Father several assertions are made. The first of which is that the good news of the announcement of the Kingdom of God being a hand has to be understood in the scope of the biblical treatment of universal history. This results in God’s reign being over all of creation (31). The author traces this history from the second start of humanity post flood and disasters, through Israel, and finally to Christ. The point is made that election (such as the case of Israel) did not entail privilege but responsibility to be a missionary people (32). The purpose of Israel and the Old Testament was to provide a “vision of a restored humanity living in peace and happiness with renewed creation (34).” Jesus has brought this reign of God, which he proclaimed near in both a negative and positive sense. In a negative sense he has challenged the power structures of the world by not manifesting power, true power, in the natural way the world does. In the Positive sense, he has chosen to make the reign of God known through form of weak and foolish things to those he has chosen. The process of selection is active still. Those who are selected are to be responsible as heralds. Thus we to proclaim the reign of the father.
The question arises if Jesus was not just the herald of God’s kingdom, but the embodiment of it, is the Kingdom still present or at hand after Jesus’ earthly ministry. To this the answer is that the Church is the embodiment of Christ to the world. Even the Church itself makes mistakes we are pointed to the cross where God chose to use things that were weak and foolish to display his power. The fact the Church exists in the partaking of the Eucharist is a sign of God’s kingdom, even in areas where public proclamation is illegal.
The final point is the bearing of the witness of the spirit. We do not go out on missions on our own decision, rather the Spirit goes ahead of us and we are to follow His lead. It is the Spirit who witnesses in advance. And in our weaknesses the Spirit works and displays his power. Thus the “threefold way of understanding the church’s mission is rooted in the triune nature of God himself. If anyone of these is taken in isolation as the clue to understanding mission, distortion follows. (65)”
From here the author deals with issues of justice and gives a critique both of those who would try to remove issues of justice and well being from missions and also a critique of liberation theologians who only look for justice and social change.
Finally, the author deals with issues of Religious pluralism. He interacts with John Hick and incisively makes the point that he, the author, cannot start with philosophical abstraction (the Being) but only with what he knows from history – Jesus Christ. Thus unlike Hick who states that Christians should move from a confessional stance to a truth seeking stance when approaching a neighbor of another religion, Newbigin suggests that Christians ought approach the neighbor on their commitment to Jesus Christ and hence he sees no dichotomy between “confession” and “truth seeking.” From here he makes comments on approaches and stances to people of other religions.

Evaluation
My major qualm, which is a common one I have about missiologists, is that they do not make accurate judgments on Church history. Thus, in the first chapter I almost put this book down and did not read it. I don’t think there was intention, just misunderstanding, but I believe there was great unfairness to past periods of Christian history, including the medieval period and reformation. He paints an unjust narrative of these periods. I am further confused, since this is really unnecessary to the rest of the book. My other minor qualm was that the book is now dated. The issues he expresses which are groundbreaking in his day (pluralism, loss of western influence, etc. and how it relates to the Church) is almost a forgotten question as it is such a matter of fact now. That being said, the rest of the book is really highly commendable. I appreciated both his thoughtful emphasis on a Trinitarian aspect of missions and the concept of ‘Kingdom of God.’

[Paul, · Rating 5 out of 5]

I picked this book up from my brother when I was visiting him in California, and then read it through a long six-week trip in the United States. This is the best, most accessible book on missiology that I have ever read. After reading it, I immediately bought the Kindle version and read it again. I NEVER do that. Amazing thoughts on the church, on the nature of the Trinity and its implications on mission, on pluralism and tolerance. My highlights amount to pages and pages. Highly recommended work from one of the greatest influence on my own thinking.

Here are a few of my favorite quotes:

Love and justice are distinct concepts, but where justice is denied love is certainly denied. ... If the economic order is such that the owners of land and capital can and do exploit and oppress the workers, then the commandment of love must mean more than marginal acts of personal charity; it must mean action to end exploitation. (p.107)


Before he has finished the situation passes out of his control. Cornelius and his household are caught up, in a way that cannot be gainsaid, into the same experience of freedom and joy that Peter and the others have known since Pentecost. Peter understands that he is not in control. A power greater than his own has broken down the hedge that protected devout Jews from the uncleanness of the heathen world. Peter can do nothing but humbly accept the fact and receive these uncircumcised pagans by baptism into the fellowship of the church (10:47-48). In the following chapter we find Peter having to defend his action before the church. What he has done is a clear breach of the law under which Israel lives. His defense is simply to recount the undeniable activities of the Spirit by which he has been led, and to conclude: "Who was I that I could withstand God?" (11:17). What the story makes clear, and what is spelled out in more theological terms (as we shall see) in the Fourth Gospel, is that mission changes not only the world but also the church. Quite plainly in this case there is a conversion of the church as well as the conversion of Cornelius. It is not as though the church opened its gates to admit a new person into its company, and then closed them again, remaining unchanged except for the addition of a name to its roll of members. Mission is not just church extension. It is something more costly and more revolutionary. It is the action of the Holy Spirit, who in his sovereign freedom both convicts the world (John 16:18-11) and leads the church toward the fullness of the truth that it has not yet grasped (John 16:12-15). (p.66)

I have referred in passing to this scandal of particularity, and now we must face it squarely. To a devout Hindu, heir to four thousand years of profound religious and philosophical experience, there is something truly scandalous in the suggestion that, to put it crudely, he or she must import the necessities for salvation from abroad. "Is it really credible," the Hindu will ask, "that the Supreme Being whom I and my ancestors have loved and worshipped for forty centuries is incapable of meeting my soul's need, and that I must await the coming of an agent of another tradition from Europe or North America if I am to receive his salvation? What kind of a god are you asking me to believe in? Is he not simply the projection of your own culture-bound prejudices? Come! Let us be reasonable! Let us open our treasures and put them side by side, and we shall see that your symbols and mine are but the differing forms of one reality shaped according to our different histories and cultures. If God is truly God - God of all peoples and all the earth - then surely God can and will save me where I am with the means he has provided for me in the long experience of my own people." (p.73)

We must refuse to engage in speculation about the ultimate salvation of other people. In the many references to final judgment in the teaching of Jesus, the most characteristic feature is the emphasis on the element of surprise. Normal expectations will be proved completely wrong. Those who were sure of their acceptance will find themselves rejected. The last will be first and the first, last. The righteous will be shocked by the generosity of the Lord to other people (Matt. 20:1-6) and by his severity to themselves (Matt. 7:21-23). (p.87)

There is both a faith that rebels and a faith that accepts, and they belong together. Jesus consistently attacked the power of evil. In no recorded case did he ever advise the handicapped and the sick to accept their lot; his unfailing response to their presence was to put forth his power to heal. ... Acts of compassion, therefore, acts by which the church tries to share in and to bear the pain of those who suffer, are not an escape from the real business of fighting for liberation, or an alternative to it: they are an authentic part of the victory of the Lamb. It is, unfortunately, not unusual to find Christians who condemn works of compassion because they "deflect attention from the real issue and only serve to prop up a rotten system." There is here a lamentable mixture of naivete in politics and cynicism in morals. What they are really advocating is that we should exploit the misery of human beings for political ends, on the basis of a naive belief that the destruction of the existing structures will of itself make way for a structure of justice. The history of the past two hundred years does little to support this belief. (p.120)

I have said that it is very understandable that we should look for some point of view that would enable us to bring together these clashing commitments in a single framework. It is understandable, but we have to face the fact that it is impossible. The framework that I devise or discern is my ultimate commitment or else it cannot function in the way intended. As such a commitment, it must defend its claim to truth over against other claims to truth. I have no standpoint except that point where I stand. The claim that I have is simply the claim that mine is the standpoint from which it is possible to discern the truth that relativizes all truth. That claim is the expression of the ultimate commitment that is my real religion. (p.178)

[Jonathan · Rating 4 out of 5]

A potentially paradigm shifting intro to missional theology. Trinitarian, shaped by experience and well thought through. I especially enjoyed his understanding of the doctrine of election and the need to follow the Spirit contextually in our mission, even if this takes us to scary places. Despite the revised edition being 25 years old, and despite Newbigin's frequent counter-arguments and digressions, this book is extremely helpful to understanding God's mission in his world and the role we as the Church play in that. Highly recommended!

[Josh Trice · Rating 4 out of 5]

Newbigin delivers a facinating and thought-provoking introduction to the theological frame within which Christian mission falls. I found many of his points to be compelling and helpful in understanding the vast implications of both witness and mission.

However, the one spot I found myself differing from the views of Newbigin is towards the middle of his work. I believe he is Reformed in his theology, and it shows in one spot in particular. But other than that I found his work to be encouraging and compelling.

I would recommend this to anyone looking to study missions or theology.

[Ken Grant · Rating 4 out of 5]

Challenging read. Covers a wide range of topics in the field of Missions. I appreciated the emphasis on creating community in mission before striving to impose a specific code of conduct. Strives to help those who are followers of Christ to be confident in going out into the world and encountering other belief systems. Encourages interaction before declaration, but always under the umbrella of being an authentic follower of the Lord Jesus Christ who must remain at the center at all times.

[Alex Strohschein · Rating 4 out of 5]

Classic, wise Newbigin. As someone who finds much attraction in Karl Rahner's concept of the "anonymous Christian" I appreciated Newbigin's pushback that this often assumes the most purportedly "moral" non-Christian religious person gets into Heaven whereas the Gospels scandalize that sensibility with "the first will be last, the last will be first" and that the most religiously rigorous of Jesus' day received far harsher words than the genuinely penitent sinners.

[Ryan and Sara Wendt · Rating 5 out of 5]

Excellent book that takes the theology of mission and connects it the role of the church in today's world. Newbigin uses his expertise as a missiologist and gives us practical ways in which we can be missional practitioners in this delightful book. I recommend this book to anyone who takes the theology of mission seriously and wants to implement a stronger sense of mission into the life of their church and even their work as a missionary as well.

[Curtis Reid · Rating 5 out of 5]

Fantastic book. Newbigin works through the fundamentals of Theology of mission. He calls the church to remember their ecclesial mission as an organization uniquely called to be the hands and feet of Jesus Christ. His emphasis on the trinitarian authority that mission falls under was, for me, a unique perspective that helped me better understand the trinity.

[Kathleen Krynski · Rating 4 out of 5]

Really thoughtful, nuanced, and sensible approach to missiology. The section on election was particularly profound and interesting, as was his critical engagement with liberation theology. I thought a few times he spoke about the sovereignty of the Spirit in a way that could very easily open the path to moral relativism, but I don't think he was actually relativistic. Great read.

[Jacob Pippin · Rating 3 out of 5]

Meh; not riveting at all.

[Cris · Rating 5 out of 5]

This book should be mandatory reading for any Christian interested in mission or sharing their faith it's both readable and thoughtful.
Highly recommended

[Casey Summers · Rating 5 out of 5]

A dense but great introduction to missional theology.

[Kayla · Rating 3 out of 5]

Good content, but a stiff read.

[John Muriango · Rating 4 out of 5]

Wonderfulbook on missions

[Jeremy · Rating 5 out of 5]

Classic Newbigin.

[Kirk]

I found many intriguing ideas, but it is a hard slog.

[Phil Aud · Rating 5 out of 5]

An important book for the necessity of thinking through mission and multi-faith dialogue in our times.

[Tim Littleford · Rating 5 out of 5]

Deepened, changed and challenged my understanding of mission. Not the easiest to read, but such an important book from such an important thinker. Highly recommend.