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Models of Contextual Theology
Book by Bevans, Stephen B.
146 pages, Paperback
First published October 1, 1992
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Displaying 1 - 19 of 19 reviews
October 11, 2020
Pour ce qui est de la compilation des modèles, c’est excellent. Une bon point de départ pour réfléchir sur les différentes approches que l’Église a utilisé dans son histoire pour la mission.
J’ai cependant éprouvé un certain malaise à quelques endroits. Il y a des exemples qu’il tire des Écritures qui font preuve d’une pauvre exégèse (avec aucune explication, comme si c’était de toute évidence).
L’auteur est catholique et cite plusieurs théologiens protestants libéraux (et quelques conservateurs), donc c’est le type d’ouvrage auquel le croyant évangélique doit faire preuve de discernement (ce qui peut être, en revanche, un bel exercice).
J’ai cependant éprouvé un certain malaise à quelques endroits. Il y a des exemples qu’il tire des Écritures qui font preuve d’une pauvre exégèse (avec aucune explication, comme si c’était de toute évidence).
L’auteur est catholique et cite plusieurs théologiens protestants libéraux (et quelques conservateurs), donc c’est le type d’ouvrage auquel le croyant évangélique doit faire preuve de discernement (ce qui peut être, en revanche, un bel exercice).
May 18, 2020
I will be thinking about this book for a long time. Bevans can be a bit anachronistic in the examples of the models that he has proposed. Still, this book provides a great launching point for further mediations on working with and alongside other cultures.
December 25, 2024
A thought provoking and very practical view of different ways to ‘do’ contextual theology. Really helped me to think through the value and dangers of contextual theology and has inspired me to read more contextual theology.
March 5, 2018
I was pleasantly surprised at how engaging Bevans's book was. The title, Models of Contextual Theology, hinted at possible drool-level cultural analysis and critique. Instead, I discovered a fascinating and, in some cases, inspiring models for contextual engagement. The first few chapters lay out the significance of being aware of cultural engagement as well as the different layers of nuance and complication involved in proper cultural engagement. I'm not even sure this should be classified as a companion to Niebuhr's Christ and Culture. In some senses it represents a more contextually aware engagement of culture while upholding a more biblically founded conception of the Gospel and the church's role in the world.
After laying out the stakes and the playing field in his first few chapters, he moves to systematically working through five different models of cultural engagement. Each chapter is structured similarly, starting with a sketch of the model, discussion of its terminology, illumination of its presuppositions, and a critique of it. Then he points towards two examples of the model's use or deployment. These latter two examples were always the most fascinating part of every chapter for me, and I looked forward to each. They were intriguing from the standpoint of just seeing someone working out a model in a real situation, but they were also inspiring in some ways, for in each an individual was striving to engage a specific culture with the gospel and reading how it was accomplishing was exciting simply as it emerges as a testimony to how God was working in the world.
I think this is a great point for any student or pastor to think about how they are engaging their surrounding culture. In fact, I highly recommend it to pastors merely because it also will help illuminate, for the observant reader, where one's own tendencies lie in regards to the models. This is especially important because everyone has been taught (whether directly or indirectly) how to engage culture, and situating one's on perspective and practice within Bevans' models enables one to critique and re-imagine how one goes about cultural engagement.
After laying out the stakes and the playing field in his first few chapters, he moves to systematically working through five different models of cultural engagement. Each chapter is structured similarly, starting with a sketch of the model, discussion of its terminology, illumination of its presuppositions, and a critique of it. Then he points towards two examples of the model's use or deployment. These latter two examples were always the most fascinating part of every chapter for me, and I looked forward to each. They were intriguing from the standpoint of just seeing someone working out a model in a real situation, but they were also inspiring in some ways, for in each an individual was striving to engage a specific culture with the gospel and reading how it was accomplishing was exciting simply as it emerges as a testimony to how God was working in the world.
I think this is a great point for any student or pastor to think about how they are engaging their surrounding culture. In fact, I highly recommend it to pastors merely because it also will help illuminate, for the observant reader, where one's own tendencies lie in regards to the models. This is especially important because everyone has been taught (whether directly or indirectly) how to engage culture, and situating one's on perspective and practice within Bevans' models enables one to critique and re-imagine how one goes about cultural engagement.
August 14, 2020
Outstanding Discussion of Models of Engagement with Culture
For Christian learners, the author provides numerous models for the engagement of theology with culture. I agree with his assessment that all the models are not exclusive of the other models, and the context of one’s ministry is determinative of which model takes precedence in practice. I practice in a North American context, mostly in rural homogeneous areas, so I mostly trained and inclined to practice the countercultural model of engagement. Yet, other models offer appropriate thinking as these areas see ethnic groups begin to settle in rural America.
For Christian learners, the author provides numerous models for the engagement of theology with culture. I agree with his assessment that all the models are not exclusive of the other models, and the context of one’s ministry is determinative of which model takes precedence in practice. I practice in a North American context, mostly in rural homogeneous areas, so I mostly trained and inclined to practice the countercultural model of engagement. Yet, other models offer appropriate thinking as these areas see ethnic groups begin to settle in rural America.
November 15, 2016
Bevans provides a helpful survey of the scholarly conversation revolving around contextual methodologies, detailing a variety of models for contextual theology. Synthesizing substantial research, Bevans provides insights into the differing models, evaluating strengths and weakness in a balanced, charitable style.
April 10, 2020
Вжна и забележително добра книга написана от католичеси богослов. Съдържанието е сложно и изиксва повече от минимални предварителни познания, но авторът пише ясно, което улеснява четенето.
Макар и не особено голяма като обем това е една от важните съвременни книги по мисиология и всеки, който се интереува от темата следва да й обърне внимание.
Макар и не особено голяма като обем това е една от важните съвременни книги по мисиология и всеки, който се интереува от темата следва да й обърне внимание.
May 16, 2024
Good book but dated at this point.
November 10, 2014
This is a very helpful book on models of contextual theology and missiology prevalent in the history of Christianity and contemporary Christian theologians. So helpful in fact that I am currently using it to write about how it can be adapted to provide a similar framework for approaches to Islamic Education in the West, an area which is fraught with intercultural misunderstanding and controversy.
Having been Head of two Muslim majority schools I want to know what kind of islamic educational ethos is most conducive to Western educational values and I can see how Bevans' models can help Muslims be more self-aware and explicit about the respective model(s) they are espousing in a way that foster a more coherent debate and constructive dialogue. Being able to determine the kind of model-in-use will also enable teachers, Governors and policy makers responsible for educating Muslims to articulate the philosophy of education most compatible with the current statutory British framework.
These are my initial considerations thanks to Beva''s inspiration:
The Translation Model
Translating Islam into the Culture of the West; Accommodation; Adaptation. This model leads to am emphasis on learning about both Islam and the culture one is in so that Muslims may participate sympathetically with both integrity and understanding.
The Anthropological Model
Affirming aspects of Islam already embodied by the West; Indigenization; ethnographic. This will lead to an emphasis on learning about the artistic creativity and humanity of the culture you are in so that Muslims may engage creatively in its arts, media and humanistic cultural expressions such as literature and poetry.
The Praxis Model
Practising Islam with a view to changing structures, practices & laws in the West; Situational; Political; Liberation. A praxis model of islamic education would foster learning how to engage in civil society and how to assert political influence through active citizenship, service and community leadership to change things for the public good.
The Synthetic Model
Integrating Islam in the West by utilising all models as correlated facets of Islam; Dialogical; Analogical. This would result in an educational ethos that would focus learning on how to live in partnership, utilising the art of conversation with other traditions and ideas; participation without the ulterior motive of conversion. Being prepared to be changed through a life of dialogue
The Transcendental Model
Expressing & inviting Islamic reflexiveness: affective, imaginal, conceptual & practical dimensions of personhood; Subjective; Experiential Educationally, the emphasis would be on learn how to learn, so as to be an effective and authentic individual engaging with other learners focused on personal development and inner transformation.
The Countercultural Model
Challenging the West about its insufficiencies in relation to its prophetic calling; Encounter; Engagement; Prophetic. This model would lead to an educational focus on learning how to critique the culture you are in, in the light of divine revelation, so that there is a perennial prophetic invitation to repent and/or reform at the same time as respecting religious freedom.
Bevans has given us a book which can be extended into thinking about the contextual theology and missiology of other religions such as Islam. The more sensitive an Islamic Ethos is to the wider cultural context and the kind of culture being promoted through education the better for all in Britian and the West as a whole. There would currently appear to be a lot of misunderstanding caused by not having a common educational discourse that not only makes sense but seeks to enhance Western educational values. And adopting and adapting his approach will go along way to facilitating this much needed understanding and the forging of a partnership that transcends relations of isolation, hostility and competition.
Dr Tim Luckcock.
www.timluckcock.com
Having been Head of two Muslim majority schools I want to know what kind of islamic educational ethos is most conducive to Western educational values and I can see how Bevans' models can help Muslims be more self-aware and explicit about the respective model(s) they are espousing in a way that foster a more coherent debate and constructive dialogue. Being able to determine the kind of model-in-use will also enable teachers, Governors and policy makers responsible for educating Muslims to articulate the philosophy of education most compatible with the current statutory British framework.
These are my initial considerations thanks to Beva''s inspiration:
The Translation Model
Translating Islam into the Culture of the West; Accommodation; Adaptation. This model leads to am emphasis on learning about both Islam and the culture one is in so that Muslims may participate sympathetically with both integrity and understanding.
The Anthropological Model
Affirming aspects of Islam already embodied by the West; Indigenization; ethnographic. This will lead to an emphasis on learning about the artistic creativity and humanity of the culture you are in so that Muslims may engage creatively in its arts, media and humanistic cultural expressions such as literature and poetry.
The Praxis Model
Practising Islam with a view to changing structures, practices & laws in the West; Situational; Political; Liberation. A praxis model of islamic education would foster learning how to engage in civil society and how to assert political influence through active citizenship, service and community leadership to change things for the public good.
The Synthetic Model
Integrating Islam in the West by utilising all models as correlated facets of Islam; Dialogical; Analogical. This would result in an educational ethos that would focus learning on how to live in partnership, utilising the art of conversation with other traditions and ideas; participation without the ulterior motive of conversion. Being prepared to be changed through a life of dialogue
The Transcendental Model
Expressing & inviting Islamic reflexiveness: affective, imaginal, conceptual & practical dimensions of personhood; Subjective; Experiential Educationally, the emphasis would be on learn how to learn, so as to be an effective and authentic individual engaging with other learners focused on personal development and inner transformation.
The Countercultural Model
Challenging the West about its insufficiencies in relation to its prophetic calling; Encounter; Engagement; Prophetic. This model would lead to an educational focus on learning how to critique the culture you are in, in the light of divine revelation, so that there is a perennial prophetic invitation to repent and/or reform at the same time as respecting religious freedom.
Bevans has given us a book which can be extended into thinking about the contextual theology and missiology of other religions such as Islam. The more sensitive an Islamic Ethos is to the wider cultural context and the kind of culture being promoted through education the better for all in Britian and the West as a whole. There would currently appear to be a lot of misunderstanding caused by not having a common educational discourse that not only makes sense but seeks to enhance Western educational values. And adopting and adapting his approach will go along way to facilitating this much needed understanding and the forging of a partnership that transcends relations of isolation, hostility and competition.
Dr Tim Luckcock.
www.timluckcock.com
July 12, 2012
Quote from Robert J. Schreiter’s “Foreword:”
“Steven Bevans has done us a great service in proposing a way to think more clearly about the interaction of the Gospel message and culture and about honoring tradition while responding to social change. Using a ‘model’ approach . . . . he provides us a map through the sometimes terrain of contextual theologies today. By utilizing five models of the interplay between Gospel and culture— translation, anthropological, praxis, synthetic and transcendental— he provides a clear yet flexible way of sorting out some of the ways in which contextual theologies are being constructed.
Like any good use of a ‘model’ approach, each model Bevans presents helps us clarify the internal structure of a theology, and also relate each of the models to the others. He notes repeatedly that these models are not exclusive of one another . . . . Rather, they are to be understood heuristically, as a means to understanding contextual theologies better . . .
But this book is more than a handy map. Bu showing how these models operate in the concrete theological work of a variety of men and women . . . responding to very different challenges, Bevans invites us to reflect on our own work as theologians— be that in a small community, within the local church, or in the academy.”(x)
“Steven Bevans has done us a great service in proposing a way to think more clearly about the interaction of the Gospel message and culture and about honoring tradition while responding to social change. Using a ‘model’ approach . . . . he provides us a map through the sometimes terrain of contextual theologies today. By utilizing five models of the interplay between Gospel and culture— translation, anthropological, praxis, synthetic and transcendental— he provides a clear yet flexible way of sorting out some of the ways in which contextual theologies are being constructed.
Like any good use of a ‘model’ approach, each model Bevans presents helps us clarify the internal structure of a theology, and also relate each of the models to the others. He notes repeatedly that these models are not exclusive of one another . . . . Rather, they are to be understood heuristically, as a means to understanding contextual theologies better . . .
But this book is more than a handy map. Bu showing how these models operate in the concrete theological work of a variety of men and women . . . responding to very different challenges, Bevans invites us to reflect on our own work as theologians— be that in a small community, within the local church, or in the academy.”(x)
June 20, 2015
Very good. Sets a robust paradigm.
Bevans, Stephen B. Models of Contextual Theology. Maryknoll, NY: Orbis, 2004.
E.g.
“Theology is the creation of the whole church, and when the church as a whole seems to accept a particular theological teaching, one can trust that the sensus fidelum is in operation and that expression is a genuine one.”
“..a developing local theology or theological expression should be open to criticism from other churches. … if a theology is defensive and closed in upon itself, not willing to be corrected, one can wonder whether such a theology can be an authentic expression of Christianity...” (p25)
Traditional churches need to learn to accept that their Christianity reflects cultural specificities and culturally-bound interpretations which they may not have been even aware of. (p17-18)
Bevans, Stephen B. Models of Contextual Theology. Maryknoll, NY: Orbis, 2004.
E.g.
“Theology is the creation of the whole church, and when the church as a whole seems to accept a particular theological teaching, one can trust that the sensus fidelum is in operation and that expression is a genuine one.”
“..a developing local theology or theological expression should be open to criticism from other churches. … if a theology is defensive and closed in upon itself, not willing to be corrected, one can wonder whether such a theology can be an authentic expression of Christianity...” (p25)
Traditional churches need to learn to accept that their Christianity reflects cultural specificities and culturally-bound interpretations which they may not have been even aware of. (p17-18)
February 17, 2015
It's been a few years since I read this Bevans text, but I recall it being an extremely helpful introduction to the concept and practice of contextual tehology. Often given a bad name in the evangelical circles I grew up in, Bevans has a very open, honest, and frank approach to the concept. This text helped me embrace the idea of contextual theology, and has helped me for a more positive attitude towards theologies that are different and distant from my own.
As a missionary I would hope that everyone else going into the mission field would read, wrestle, and open themselves up to the concepts Bevans presents. I hope that i can help the people I'm called to serve experience and know Jesus in the ways that Jesus is revealing himself to them, not the ways that I know and experience Him myself. This book played a big role in bringing me to a place of saying and hoping for such things.
As a missionary I would hope that everyone else going into the mission field would read, wrestle, and open themselves up to the concepts Bevans presents. I hope that i can help the people I'm called to serve experience and know Jesus in the ways that Jesus is revealing himself to them, not the ways that I know and experience Him myself. This book played a big role in bringing me to a place of saying and hoping for such things.
August 8, 2007
this is a good introduction to contextual theology from the viewpoint of Catholic and missiological thinking. The writing is very accessible and the models that he gives are easy to understand. I do wish that he gave a more explicit treatment of the problems of sources and norms, though it is implicit in his treatment of how each model deals with culture. It reads a bit like christ and culture in that it seems like each model is really a description of whether culture or the gospel has the upper hand. His examples of the transcendental model seem a bit forced and I wish he would use more big name contextual theologians in his examples to facilitate a general introduction to contextual theology at the same time.
January 31, 2016
Good work in helping students consider the frames of theological discourse. We used this text as required reading for my DMin seminar.
I recommend that an Abrahamic edition be done or at least addendum in charts as references. Nonetheless a good tool for thinking through contextual theological research.
I recommend that an Abrahamic edition be done or at least addendum in charts as references. Nonetheless a good tool for thinking through contextual theological research.
October 2, 2012
Gives a good grounding in the models of contextual theology
June 25, 2014
Great book on contextual theology with great examples of different models.
December 9, 2014
Very well documented with multiple references. It gives you a good panoramics of contextual theology today. It made me feel that I like something of each model.
March 10, 2022
A valuable read. The 2005 edition is especially good as it adds the Countercultural model. The 6 models listed are useful and understandable.
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April 24, 2017 i think that is good
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