Abstract
This is a volume of essays, chapters, and lectures by Stephen Bevans in which he continues to engage the many-faceted theme of contextualization, for which he provided the classic exposition in 1992 in his Models of Contextual Theology. The ever-expanding circle of missiologists who have responded to his basic taxonomy of contextuality affirms its value and relevance by the way they continue the discussion, raise concerns and questions, and propose their own variations on his basic themes. He is aware of the challenge inherent in a collection volume like this, namely, the problem of the repetitiveness of basic themes. It’s a minor problem and should not prevent the reader from the benefit of engaging his arguments and constructive proposals. The discussion is a lively and dynamic one, and Bevans models careful stewardship of the “emerging theological consensus” (Avery Dulles) that has been generated by his seminal work.
The diverse conversations that he documents in this collection do focus on a range of interconnected issues. His chapter “Contextual Theology as Practical Theology” documents the positive impact of the study of contextualization on the missional development of the disciplines of practical theology. The focus on context and evangelization as “prophetic dialogue” in diverse cultural contexts demonstrates the ways in which the doctrine of the church is theologically revived and energized by the challenges raised by mission in our rapidly changing social and cultural contexts. With the turn to the “constants” that define and expound the church’s fundamental doctrine, Bevans and his Roman Catholic colleagues tackle the problems that can also emerge around contextualization and contextual theology. How can one deal responsibly with the imperative of contextualization without getting enmired in cultural captivity? Other thematic interactions discussed include the relationship of tradition with contemporary contextuality; orthodoxy and context; mission, culture, and the reign of God; and Trinitarian foundations. Bevans finds ecumenical resources for the emerging discussion in his engagement with Andrew Walls, whose “Ephesian moment” informs Bevans’s exploration of the global dimensions of the contextuality discussion.
The missiological discussion since the mid-twentieth century has been profoundly enriched by Roman Catholic ecclesiological initiatives, especially in the documents emerging from the Second Vatican Council and in the missional papal statements since then. Catholic views and voices tend to dominate the volume, which, for the non-Catholic reader, is a plus. As Bevans interacts with Catholic colleagues, he provides the reader a survey of the Catholic literature and its relevance for contextual theology. This is in general a real strength of the collection: it summarizes the lively contextualization debate and identifies the trajectories of the discussion that merit further exploration. The reader who wants to engage the last decades of work on contextualization will find Bevans’s book to be a reliable resource. I suggest, however, that the reader start with the final two chapters: “Contextualization Revisited: An Interview with Stephen Bevans by Knud Jørgensen” and “Becoming a Global Theologian: A Personal Journey.” With that general orientation, the exploration of the collected essays will be a rewarding read.
Bevans’s Essays in Contextual Theology, the twelfth volume in Brill’s series “Theology and Mission in World Christianity,” is a worthy addition to this important project. It provides a solid and stimulating summary of the development of the recent contextual theological discussion and, in the process, demonstrates how the global theological journey can be advanced with integrity.