Stephen B. Bevans and Roger P.

Schroeder, Constants in Context: A Theology of Mission for Today (Maryknoll, NY: Orbis, 2004), 488 pp.
Constants in Context is a scholarly work whose aim is to provide "a contemporary theology of mission in light of the faithful but always contextual growth of the Christian movement". The authors present a reasoned and thoughtful approach to mission for the twenty-first century. Constants in Context is divided into three major sections: (I) Biblical and Theological Foundations; (II) Historical Models of Mission; (III) a Theology of Mission for Today. Part I begins with biblical data in the Books of Acts which the authors divide into seven missionary stages starting with the time before Pentecost and ending with explicit mission to the Gentiles. Mission is prior to Church. "The church only becomes the church as it responds to Gods call to mission, and to be in mission means to change continually as the gospel encounters new and diverse contexts. This, according to the authors, is the ongoing motif that characterizes Christian history of mission. However such change is not arbitrary. Mission has theological foundations. These are introduced in the form of six constants and three theology types. The six constants are best understood as questions to which there are diverse responses according to changing contexts : (1) Christological - Who is Jesus Christ? (2) Ecclesiological - What is the church? (3) Eschatological - How do we approach the eschatological future? (4) Soteriological - What is the meaning of salvation? (5) Anthropological: How is the human person understood? (6) Cultural: What is the role of culture? Building on the work of Dorothee Slle and Justo L. Gonzlez the authors develop a description of three types of theology which they label, Type A identified with Tertullian (Carthage, law, Roman culture), Type B with Origen (Alexandria, truth, Hellenistic culture)and Type C with Irenaeus (Antioch, history, near-Eastern culture) respectively. In missionary terms, Type A is concerned with saving souls and extending the church, Type B focuses on the discovery of truth, and Type C highlights commitment to liberation and transformation. According to the authors, each historical epoch emphasizes one type over another but there are examples of all types in all epochs. Part II provides six historical snapshots of missionary endeavour arranged chronologically: early church (100-301); monastic movement (313-907); mendicant movement (1000-1453); age of discovery (1492-1773); age of progress (1792-1914); twentieth century (1919-1991). For the historical non-specialist there is a wealth of littleknown information on missionary approaches, especially in Africa and the East (such as Ethiopia, Syria, Asian Minor, India, Egypt, Persia, China, Japan, Korea and Russia) that makes engaging reading. Each chapter provides a socio-political, religious and institutional context of time and culture. This is intentional to emphasize the contextual and historical nature of mission. The authors show that Churches in various epochs and contexts have diverse approaches in doing mission.

Part III the authors propose a model for mission which is relevant today. Relying mainly on twentieth century documents from Vantican II, WCC, Orthodox, Reform, Evangelical and Pentecostal churches, the authors mentioned three models or theological strains namely: Missio Dei which understands Churchs mission as the overflowing communion of the Trinitarian God. The second understands mission as liberating service to the Reign of God among human beings and creation. Finally, the third strain focuses on the centrality of Christ and sees mission in terms of an explicit proclamation of Jesus Christ as the universal Savior and unique Mediator. The authors believe that these three strains can be brought together in a synthesis under the heading mission as participation in the prophetic dialogue. The prophetic dialogue model takes up the challenge of reflecting on what it means to proclaim the Universal Lordship of Jesus Christ in a pluralistic world with its new sensitivity towards the religious other'. This model emphasizes the following: witness and proclamation; liturgy, prayer and contemplation; justice, peace and the integrity of creation; interreligious dialogue; inculturation; and reconciliation. For today, the 21st century, the authors preferred the model of mission as prophetic dialogue. Although the authors do not presume to judge the adequacy of one strain or model over another since all three are valid. Constants in Context is a work of historical and theological scholarship. In term of the style of writing, Bevans and Schroeder have done a very good job. Its readability is aided by the use of Maps, charts and Tables that clarify matters of historical, geographical and theological complexity. My description of the content of the book hopefully gives an idea of the breadth of scholarship and historical coverage but, at the same time, the complexity and weakness of the book. It often touches briefly on many issues which leaves one wishing for more detail. One example of this is that two pages (pp. 22021) summarize the significance of the World Missionary conference of Edinburgh. Bevans and Schroeder do provide substantial references. The book is a major contribution to the understanding that the mission of the Church is both historical and global. Christianity is truly contextual and a global faith, a global movement. I would recommend that the book, Constants in Context, be made as a required reading to all senior students of theology. Dr. Victor Aguilan Divinity School Silliman University