Theologian Stephen Bevans explains contextual theology, a shift beyond inculturation toward diverse, dialogue-based expressions of faith worldwide.
Newsroom (22/05/2026 Gaudium Press ) Stephen B. Bevans, SVD—renowned American Catholic theologian, missiologist, and professor emeritus at the Catholic Theological Union in Chicago—has long stood at the forefront of contemporary theological reflection. Widely recognized as one of the principal architects of contextual theology, his seminal work Models of Contextual Theology helped redefine how theology is understood and practiced across cultures.
Speaking on the occasion of a study day on contextual theology held on May 12 at the Pontifical Urbaniana University in Rome, Bevans articulated what he sees as a decisive shift in Catholic thought. In an interview with Fides News Agency, he described Pope Francis’ apostolic constitution Ad theologiam promovendam as a “magisterial turning point” toward what he calls a “fundamentally contextual” theology.
At the heart of Bevans’ argument is a sweeping claim: “all theology is contextual.” Rather than a singular, universal system, Christian tradition, he says, is best understood as a dynamic tapestry of local theologies engaged in ongoing dialogue.
Beyond Inculturation: A Broader Horizon
Bevans distinguishes contextual theology from the long-standing concept of inculturation. While inculturation focuses primarily on adapting faith to cultural expressions, contextual theology expands the scope to include a wider range of lived realities.
“Inculturation deals mainly with culture,” he explains, but contextual theology “is much broader.” It incorporates not only cultural practices but also social, political, and historical experiences. This includes the voices of women, the realities of poverty, and the complexities of contemporary political life.
In this vision, theology is no longer confined to symbolic elements like food, music, or ritual. Instead, it becomes an interpretive engagement with real human situations. Faith, for Bevans, unfolds within time and history, requiring theologians and preachers alike to speak meaningfully to concrete audiences—whether in Africa, Asia, Europe, or North America.
A Tradition of Contextual Decisions
Far from undermining tradition, Bevans insists that contextual theology is deeply rooted in it. He responds to critics—who fear that emphasizing diverse local expressions might weaken the unity of faith—by pointing to history.
The Council of Nicaea (325 AD), for instance, represents a bold contextual decision: the Church Fathers adopted philosophical language from their time to express truths that Scripture alone did not articulate in those terms. Similarly, the Second Vatican Council marked a major shift with Gaudium et spes, affirming that “nothing genuinely human” is foreign to Christians.
Even the Council of Trent, commonly seen as a bastion of uniformity, reflects contextual considerations. Its decision to retain Latin in liturgy, Bevans notes, was shaped largely by the need to distinguish Catholic identity from Protestant reforms advocating vernacular worship. In another context, vernacular liturgies might have emerged centuries earlier.
“The whole history of theology,” he argues, “is shaped by particular contexts.” Paradoxically, contextual theology may be one of the Church’s most traditional approaches.
A Personal Conversion to Context
For Bevans, this theological conviction is not merely academic—it is deeply personal. He recounts two formative experiences that reshaped his thinking.
The first occurred during his student years in Rome, when he used the Beatles’ song Here Comes the Sun to illustrate Christ as the light of the world. An Indian listener challenged the analogy, noting that in his context, the sun is not comforting but oppressive due to extreme heat. The encounter revealed how symbols carry radically different meanings across cultures.
The second experience took place in the Philippines. Shortly after arriving, a colleague asked him whether he intended to teach “Roman theology or Filipino theology.” The question prompted a profound shift. Bevans began immersing himself in Filipino culture, seeking to articulate a faith that resonated locally.
Although he admits he did not fully succeed at the time, he describes the moment as a “conversion.” From then on, his goal was clear: to foster a theology that empowers people to communicate the Gospel meaningfully within their own contexts.
Toward a “New Catholicity”
Central to Bevans’ vision is the idea of a “new catholicity.” This concept challenges the traditional notion of universality as uniformity. Too often, he argues, what is called “universal theology” is in fact a European framework extended globally.
In contrast, “new catholicity” embraces diversity as a source of enrichment. It invites different cultural perspectives into critical and fruitful dialogue. Bevans cites examples such as the Filipino notion of loob—a concept of inner relational selfhood—and the African philosophy of Ubuntu, encapsulated in the phrase “I am because we are.”
These perspectives offer alternative ways of understanding human identity and divine reality, complementing and challenging Western individualism. For Bevans, such exchanges are not optional but essential for a living, global theology.
Relevance in Secular Contexts
Importantly, contextual theology is not limited to non-Western or newly Christian regions. Bevans stresses its relevance in historically Christian societies, particularly those experiencing secularization.
He warns against romanticizing “other cultures” while overlooking one’s own. Even secular or postmodern contexts, he argues, contain values aligned with the Gospel—values that require discernment and engagement.
In practical terms, this has implications for preaching and pastoral work. Bevans describes his own approach: integrating contemporary events, cultural movements, and public debates with biblical texts. The goal is to show how faith speaks to present realities.
“There is a fear of making mistakes,” he acknowledges. Yet creativity, even with its risks, is essential. Theology must remain alive—responsive to the world as it is.
An Ongoing Project
While the vision of a fully developed inter-contextual dialogue remains, in some ways, aspirational, Bevans sees encouraging signs. His own experiences, and the growing exchange among theologians worldwide, suggest that the foundations of this “new catholicity” are already being laid.
Ultimately, Bevans’ work challenges the Church to rethink not only how theology is done, but what it means to be truly universal. In a globalized yet fragmented world, contextual theology offers a path that honors both diversity and unity—grounded in dialogue, history, and lived experience.
- Raju Hasmukh with files from Fides News
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