MM Thomas - Life, Legacy and Theology

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THEOLOGY OF MADATHILPARAMPIL MAMMEN THOMAS \ “As the Father has sent me, I am sending you”: J.E. Lesslie Newbigin's missionary ecclesiology Goheen, M.W. 2001 http://igitur-archive.library.uu.nl/dissertations/1947080/c3.pdf Tekst. - Proefschrift Universiteit Utrecht 3. FROM A CHRISTOCENTRIC TO A TRINITARIAN MISSIONARY ECCLESIOLOGY (1959-1998) A debate between M. M. Thomas and Hendrikus Berkhof in a discussion on the witness of Christians to men in the secular world pointed to the growing differences between the older and newer understandings of mission. Thomas argued that the task of mission was to discern where Christ is present in the quest for humanization and nation-building and identify oneself with that struggle through full participation in what was truly human. Berkhof believed that taking our clue to understanding God’s will for humankind from the events of history rather than what God has done in Jesus Christ could lead to serious misunderstanding (1993h:195; cf. Loffler 1968). In any case, there was agreement that the structures of the congregation must be reformed and Mexico endorsed the study project on the missionary structure of the congregation as the means to discover “the forms of missionary obedience to which Christ is calling us” (Orchard 1964:158). Newbigin addressed each of these themes a number of times throughout this period. However, it was a debate with M. M. Thomas that emerged out of discussions on salvation and conversion that bore the most ecclesiological fruit.4 The exchange was the fruit of conversations that each had carried on separately (Hunsberger 1998:176). At 159
THEOLOGY OF MADATHILPARAMPIL MAMMEN THOMAS Mexico in 1963 M. M. Thomas and Hendrikus Berkhof had begun a debate on the nature of salvation in a secular world. At the prompting of Loffler, they had carried forward this discussion in print (Loffler 1968). Newbigin responded to this exchange in an article published in a Festschrift for Bengt Sundkler (1969a). Thomas entered the debate with a discussion of salvation. Newbigin’s entry into the debate came as a result of a discussion of conversion in which he critiqued Kaj Baago (Baago 1966). Thomas published a book in 1971 entitled Salvation and Humanisation in which he took issue with Newbigin’s critique at a number of points. Newbigin reviewed his book critically and through a published exchange of letters the debate was carried forward (Hunsberger 1998:177). Two issues were discussed which are important for the topic of this book. First, Thomas and Newbigin disagreed on the relationship of evangelism to humanization. Thomas followed the Uppsala Assembly in speaking of ‘points of mission’ where the gospel is relevant for that time. For Thomas the struggle for humanization was that point of mission where the gospel “comes alive.” Thomas emphasized context over the content of the gospel and stood in danger of allowing the gospel and evangelism to be swallowed up by efforts of humanization. Newbigin responded with a critique which highlighted the content and universal validity of the gospel. Newbigin was not prepared to allow evangelism to be swept away (Loffler 1968:14-33; 1969a:260f.). The second point of disagreement between Thomas and Newbigin is the extent of the new humanity. Are the boundaries of the church and the new humanity coextensive? If not, how can that new humanity be seen outside the boundaries of the church? Thomas enlarged the notion of the new humanity to such an extent that the importance of the church as a visible institution was threatened. While Newbigin agreed that God’s salvific work spilled over beyond the bounds of the church, he was not willing to diminish the importance of that body as a visible community. The debates within the ecumenical tradition around salvation and conversion led to discussions between Thomas and 160
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MM Thomas - Life, Legacy and Theology

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