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Stephen B Bevans's Models of Contextual Theology has become a staple in courses on theological method and as a handbook used by missioners and other Christians concerned with the Christian tradition's understanding of itself in relation to culture. First published in 1992 and now in its seventh printing in English, with translations underway into Spanish, Korean, and Indonesian, Bevans's book is a judicious examination of what the terms "contextual theology" and "to contextualize" mean. In the revised and expanded edition, Bevans adds a "counter-cultural" model to the five presented in the first edition -- the translation, the anthropological, the praxis, the synthetic, and the transcendental model. This means that readers will be introduced to the way in which figures such as Stanley Hauerwas, John Milbank, Lesslie Newbigin, "and (occasionally) Pope John Paul II" need to be taken into account. The author's revisions also incorporate suggestions made by reviewers to enhance the clarity of the original three chapters on the nature of contextual theology and the five models.
In the 1970s theologians in Asia and Africa showed an interest in the way different cultural contexts influenced the interpretation of Christian belief. Manifestations of contextual theologies have since appeared in many parts of the world; animated international discussion about expressions, methods and theories for contextual theology have continued with the spread of contextual theology from the South to the North. The object of these theologies is to shed new light on the concept of incarnation. How does the incarnated God act in a liberating way? Contextual theology explores awareness of the interrelatedness of God and culture.This book surveys important concepts, positions and problems of contextual theology, dealing with different criteria for the interpretation of context and providing explanations of different theoretical models for contextual theology. Particular topics discussed include: the importance of place for the experience of God; a dynamic, correlative and communicative view of tradition; the approach to knowledge in contextualism and the greater right of the poor to aesthetic knowledge; human ecological formation of theology, and the contributions of pictorial art and architecture to contextual theology. Clearly explaining the importance of Contextual theology for all theology, this book offers an invaluable text for students and others exploring theology in context.
A collection of essays on the nature of contextual theology, criteria for orthodoxy, prophetic dialogue, conversion, culture and other relevant topics as Christian faith and particular contexts encounter one another.
Christian theology, like all forms of knowledge, thinking and practice, arises from and is influenced by the context in which it is done. In Doing Contextual Theology, Angie Pears demonstrates the radically contextual nature of Christian theology by focusing on five forms of liberation theology: Latin American Liberation Theologies; Black Theologies; Feminist Informed Theologies; Sexual Theologies; Body Theologies. Pears analyses how each of these asserts a clear and persistent link to the Christian tradition through The Bible and Christology and discusses the implications of contextual and local theologies for understanding Christianity as a religion. Moreover, she considers whether fears are justified that a radically contextual reading of Christian theologies leads to a relativist understanding of the religion, or whether these theologies share some form of common identity both despite and because of their contextual nature. Doing Contextual Theology offers students a clear and up-to-date survey of the field of contemporary liberation theology and provides them with a sound understanding of how contextual theology works in practice.
Scholars from the United States, Latin America, and Oceania reflect in this volume on the importance of contextual theology for our twenty-first century. Contextual theology offers fresh voices from every culture, and not just from the West. It calls for new ways of doing theology that embrace cultural values, but at the same time challenges them to the core. And it opens up new and fresh topics out of which and about which people can theologize. If the church is to be faithful to its mission, it needs to provide a feast at which all can be nourished.
It has been almost fifty years since theological educators first began talking about contextual theology. Today, in every country of the global South, their home schools require them to contextualize theological education and construct contextual theologies that would be helpful for their local churches. In spite of this expectation there are few helps available. The expectation is clear, but an understanding of the process by which this may occur is lacking. Educators often complain that they are led to adapt Western theology to their context rather than developing theology for their churches. Arguments for contextual theology are proposed often, but there has been little debate explaining and defending the methods involved. This book is intended to enter that debate and invite others who should help appreciate the gravity of our situation and join the conversation. The epicenter of Christianity has shifted to the global South. Yet, contextual theology, which seeks to preserve the integrity of the faith, has not been met with generosity among scholars in the US and Europe. This book intends to forge helpful bridges that encourage mutual regard to develop among scholars across the globe. The bubble of the Western academy needs to be breached.

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