Abstract
Representing a lifetime of scholarship and work, Anthony J. Gittins has put together an authoritative guide for individuals and groups seeking to live and minister interculturally. As emeritus professor of theology and culture at Catholic Theological Union in Chicago and Holy Ghost Father, Gittins writes primarily for an audience of Catholic international communities of religious clergy and lay people. However, his work cuts across ecclesiastical and professional lines. Proposing the use of “intercultural” as a theological term, Gittins provides his readers with both a philosophical and theological argument and a practical “how-to” toolkit.
Gittins begins his work reminding his readers of the call to ongoing conversion or transformation. He follows this by several chapters laying out what he means by culture and introduces nuanced definitions of monocultural, bicultural, multicultural, and intercultural. He sees most of these terms as mere descriptors used in the social sciences, but suggests that intercultural is inherently theological because it provides not only a description of a community, but an aim—the Christian faith and current global context require intercultural living. Drawing on his training in anthropology, Gittins introduces intercultural communication concepts. Then, similar to his other works, he proposes that individuals and communities must develop intercultural competence and embrace marginality. Gittins recognizes that intercultural living is not easy; and therefore, offers two chapters on various psychological and cultural responses to intercultural living. He brings his argument and guide together in his final two chapters where he identifies and describes different stages and types of intercultural community development. Ultimately, for Gittins, rather than presence, tolerance, or blending of differences, living mission interculturally involves living in “unity-in-diversity” and is “an act of faith” (186).
Gittins’ book represents a remarkable contribution to mission theory and practice. Scholars and practitioners from various denominational backgrounds will find treasures and tools within the work. Although some readers outside of the Catholic tradition may occasionally find the terminology unfamiliar, most will not find the confessional focus distracting. In fact, international Christian ministries and local congregations of any stripe will find much wisdom for life and ministry, and perhaps new and different ways of expressing familiar concepts. The diagrams, follow-up questions, and appendices are particularly useful. Although not a stated goal, Gittins’ argument for the use of intercultural as a theological term could contribute to the ongoing discourse regarding the change in name of many academic programs in “missiology” or “mission studies” to “intercultural studies.”