All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted, in any form or by any means, electronic, mechanical, photocopying, or otherwise, without the prior written permission of the publisher, SCM Press.
Copyright © John Robinson 1963
Preface © David L. Edwards 2001
ISBN 0 334 02851 5
First published in 1963 by SCM Press
This new edition published in 2001 by
SCM Press
9–17 St Albans Place London NI ONX
SCM Press is a division of
SCM-Canterbury Press Ltd
Typeset by Rowland Phototypesetting Ltd,
Bury St Edmunds, Suffolk
Printed and bound in Great Britain by
Bookmarque Ltd, Croydon, Surrey
Contents
FOR
STEPHEN AND CATHERINE
AND THEIR GENERATION
Preface
Here it is, for a new generation, and now the question is what you will make of it.
When the first of many editions was published on 19 March 1963 it immediately became the centre of a storm which went far beyond the usual public for theology. John Robinson’s fellow bishops spoke moderately or militantly, after or without reading it. Reviewers congratulated the author on brilliantly expressed insights, or rebuked him for a rehash of old confusions. A leader of a missionary society hailed him as a thoroughly sincere evangelist who could address the secular West, while a philosopher penetrated the sermonizing to detect an atheist. Others enjoyed or dismissed him as a phrase-maker who appealed to fellow journalists.
TV and radio programmes, ‘Letters to the Editor’ and cartoons, arguments over drinks and first, second or third thoughts after a private reading all spread the explosion’s fallout. Before long a million copies had been printed in seventeen languages. More than four thousand people wrote to the author, pouring their hearts out in either gratitude or appeal or denunciation.
At the time I served SCM Press as its Editor and was overjoyed by the sales, but also astonished: we had printed only six thousand copies for our market in those days, a modest total with two thousand for a Presbyterian publishing house in the USA. I was in a religious bookshop when a young man in black leather got off his motorbike and put his coins on the counter without a word about which book he needed. A colleague was outside a Waterloo station bookstall and watched a line of commuters reducing a pile of copies.
One cause of the excitement was that the book was being talked about before fresh supplies could be printed and distributed, and people did not like to be asked ‘you say that, but have you read it?’ Thus the Prime Minister’s office had to ask for the privilege of a copy. Another cause was that the book reached people who knew the author’s name because he was a bishop who had recently been a witness for the successful defence in a trial which had attempted to get D. H. Lawrence’s Lady Chatterley’s Lover banned for obscenity. Such people could be intrigued by this latest indiscretion without being able to understand instantly a theologian who was thinking aloud about profound mysteries, but they were not all willing to be defeated easily. And even experts could need time to decide what the ambiguous book meant, perhaps after several readings. By good fortune the Archbishop of Canterbury, Michael Ramsey, was himself a theologian. When Robinson summed up the book’s message in a pre-publication article printed in the Observer under the title ‘Our Image of God Must Go’, Ramsey received many complaints and publicly regretted ‘much damage’. But after much thought – for he, too, was honest – he often voiced regret that he had responded too hastily: Robinson had articulated questions which an introverted Church had ignored to its loss during the 1950s.
It is easier to understand Honest to God seriously if one sees that it came out of a crisis in its author’s life. (That may excuse its silences: the Second Vatican Council, for example, is not mentioned.) In it he refers briefly to his traditional background. He had been born (in 1919) in the shadow of Canterbury Cathedral, almost literally, and had decided in boyhood to follow his father as a scholarly priest in the Church of England. He had worked in Cambridge University as a New Testament scholar and college chaplain. Books had shown him an original way of looking at things – but the things he looked at were the Bible and the Church, in loyalty. As early as 1950 In the End, God interpreted language about ‘the End’ as a celebration of the ‘New Age’ already begun in the life of the Church. Then The Body: A Study in Pauline Theology and Jesus and His Coming developed the thesis that the emphasis of Jesus had been on founding the community which was now his continuing body; Liturgy Coming to Life was about making the church’s Eucharist more corporate; and On Being the Church in the World was about the duty of Christians to be together and to be bold in the completion of the Kingdom of God on earth. These were books of faith and optimism.
He might have remained in the university, working out ideas with intellectual energy, but he accepted an invitation to be more practical as a suffragan (assistant) bishop in the diocese of Southwark, covering South London, in 1958. His confidence persisted for a short time, but soon he had to accept that the Church he so loved was largely ignored in the city and its suburbs. Back trouble forced him to spend weeks in bed, thinking about this shock to his theological system and hearing the voices of German
