Foolishness to the Greeks: Thoughts [More]…

March 2, 2007 | 12:15 AM

While the author of this paper strongly holds that modern Western culture is being replaced by postmodern culture as each day passes, it is necessary to point out that Newbigin observes many of the current trends. In the first chapter, he foresees the growth of pluralism and relativism in Western culture. Without a doubt these trends have proven themselves accurate, however, much of the observations Newbigin makes in chapter four regarding science and religion are relegated to a small portion of today’s society. There is, perhaps, a growing trend toward acceptance of the supernatural, whereas Newbigin informs his readers that all religion, and in particular Christianity, will be seen through the lens of science and reason.

On the contrary, his discussion of Christianity’s role in politics has been spot on in the twenty years since Newbigin authored the book. Christians on both the right and left of the political spectrum find themselves active in the shaping of America and Europe. Newbigin is quick to suggest that Christians ought to remain out of politics. His premise is that Christians are to engage the culture at an individual level. The Gospel cannot be enforced through laws, as the Muslims would have it, he explains. A transformation of morality can only occur after a transformation of the heart, mind, and will through Christ. Change begins with a person, not with a law.

As previously stated, the entire book is missiology in practice. Newbigin’s methodical examination of the culture from a historical point of view is obvious. However, he offers his missiological model of cross-cultural communication of the Gospel on pages five and six. First, “the communication has to be in the language of the receptor culture” (5-6). This means that any communication must also inherit the context of those hearing it. Second, “if it is truly the communication of the gospel, it will call radically into question the way of understanding embodied in the language it uses. If it is truly revelation, it will involve contradiction, and call for conversion, for a radical metanoia, a U-turn of the mind” (6). Third, “this radical conversion can never be the achievement of any human persuasion, however eloquent. It can only be the work of God” (6). These three propositions must be understood in order to properly communicate the Gospel to another culture or sub-culture. Newbigin is clear throughout the book that cross-cultural communication of the Gospel must be done in a way that the indigenous understand and God sparks a radical conversion in that person.