This work represents the published version of the author’s PhD thesis, undertaken between 1996–1999 at the Centre for the Study of Islam and Christian-Muslim Relations, now integrated with the University of Birmingham. The author devotes the introductory chapter to an overview of methodology and scope of research for the reader.

The second chapter falls into three subsections. The first provides general background information on Malaysia, addressing historical, sociological and contemporary political factors. Sections 2 and 3 discuss the historical background to the Christian presence in Malaysia, as well as summary information about three key Christian denominations in the country: Anglicanism, Evangelical Lutheranism and Methodism. This is accompanied by a discussion of 19th and 20th century Islamic resurgence and modernism, leading to a consideration of the challenges facing those involved in Christian-Muslim relations in Malaysia.

In chapter 3, the author examines Christian understandings of the Trinity. He discusses the historical role of the Creeds in articulating the parameters of Trinity as understood by Christian orthodoxy in the early centuries. He then argues for the importance of liturgy in the living practice of the faith, and examines how Trinity has been built into liturgy over the centuries. The author then presents a case for Christian liturgy having been ‘transported to but not transplanted in’ Malaysia; in other words, the liturgy of Malaysian churches is largely a left-over of the colonial era.

In the fourth chapter Walters compiles responses to a range of questions from 150 interviewees from the three denominations specified in the previous chapter. The matters addressed centre upon local understandings of the Trinity and the relevance of this doctrine ‘in an Islamic context’. The author argues that while central Trinitarian truths should not be discarded, the presence of a neighbouring Muslim majority should encourage Christians to contextualize their understanding and methods of articulation of the Trinity in their dealings with Muslims. This will facilitate greater multi-faith harmony and better Christian-Muslim Relations, and will also assist Christians to better grasp the import of the Trinitarian doctrine themselves.

In chapter 5 the author develops his case for the need to adapt Trinitarian expositions to modern contexts. Walters shows how this was previously done in a range of post-patristic environments. These include a valuable discussion of the 9th century writings of ‘Ammar al-Basri’, as well as a consideration of adaptations of Trinitarian thinking to Hindu Indian and East Asian environments. The chapter concludes with a brief discussion of the Christian-Muslim context in the light of this chapter, with particular reference to Pakistan.

In the final chapter, the author presents his ‘Trinity from below’ formula, which is his preliminary framework for a contextualised Trinity in Malaysia and to a certain extent represents the apogee of his study. He draws on two images which are integral to the Malaysian cultural environment: hospitality and friendship—which he relates to God’s friendship with humankind through Jesus—and the fruit-bearing banana tree, which he sees as symbolising ‘a fruit-bearing and self-giving Christian in the community’.

The work concludes with a concise summing up of discussion in the various chapters, a comprehensive set of appendices, which facilitate an examining of the author’s research methods, and a substantial bibliography.

There is much to commend in this study. The author’s understanding of the history of Trinitarian doctrine is impressive. His grasp of the Malaysian context is clear, and his base of information gathered through direct interviews with his group of informants is supported by reference to a substantial bibliographical base. Walters has achieved an appropriate blend of qualitative and quantitative tools in carrying out his direct information gathering.

Walters presents powerful arguments for the urgency of rethinking methods of articulating the Trinity in the light of lessons learned from Islamic theology. He sensitively engages with the controversial topic of contextualisation of core Christian doctrine. Some Christian readers might feel uncomfortable with some of the models of contextualisation presented, arguing that the parallels between Christian and other faith doctrines are forced and too much ground is given. However, such a view would be subjective, and would not undermine the overall rigour of the author’s scholarly method.

This work represents and important addition to the growing corpus of publications on Christian-Muslim Relations. It is to be hoped that Walters will develop his ideas on ‘Trinity from below’ in future publications, as his preliminary proposals on ways of contextualising the Trinity in Malaysia represent promising strategies for improving relations between Christians and Muslims in that country and beyond.

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