Valentín, Benjamín. Mapping Public Theology: Beyond Culture. Identity. and Difference. Harrisburg, PA: Trinity Press International, 2002. Pages. xxi + 162. Paper, $39.95. ISBN: 1563383918

Reviewed by: Michelle A. González

Through his recent additions to the growing body of Latino/a theology in the United States, Benjamin Valentín represents a new and exciting generation of Latino/a theologians. At the heart of Valentín's book is a critical appraisal of Latino/a theology in light of the concerns and questions raised by public theology. Valentín's is a critical work, yet one that respectfully engages the writings of the foremothers and fathers of Latino/a theological reflection. Through its direct engagement of public theology, this book is a groundbreaking work. Valentín reconceives Latino/a theology as a form of public discourse, assessing the strengths of its past and pointing to new directions for future scholarship.

Since its inception some three decades ago, Latino/a theology has been extremely concerned with questions of Latino/a identity and culture. This contextual focus has been a hallmark of Latino/a writings. Despite the fact that Latino/a theology, as a liberation theology, has acknowledged the public role of the theological task, it has limited the public dimension of its discourse. “Hence, my contention and concern is not that Latino/a theology has been a private, socially detached theology, but rather that is has thus far generally been a local based theology of liberation that has unintentionally truncated its potential public character and, therefore, broad social significance in several ways” (130). In his text, Valentín seeks to correct this, and offers one avenue for conceiving of Latino/a theology as public discourse. For Valentín, emphasis on the “local” is not enough; Latino/a theologians must also pay careful attention to the “public.”

Valentín begins his text with an overview of the socio-cultural and political conditions of the Latino/a community in the United States. This chapter is especially helpful in setting the stage for the issues and concerns that shape the importance of identity and culture in Latino/a theology. It is well organized, and Valentín’s decision to treat various Latino/a groups in separate sections is a helpful way of raising the distinctiveness of Latino/a communities. In his words, while the narrative of Latino/a identity as a whole is central, the subnarratives of particular Latino/a communities are equally as important. Chapter two centers on an analysis of two extremely important figures in Latino/a theology, Virgilio Elizondo and Orlando Espín. Valentín brings forth the centrality of cultural identity and self-identity in Latino/a theology by examining the themes of mestizaje and popular religion in their theologies. While appreciative of the importance of identity in Latino/a theology, Valentín is quick to raise the limitations posed by a heavy emphasis on self-identity and symbolic culture.

In his third chapter Valentín explores the discipline of public theology. This is a fine introductory chapter to this field, and Valentín pays special attention to the manner in which public discourse can inform Latino/a theological reflection. In light of this Valentín defines public theology as, “a form of discourse that couples either the language, symbols, or background concepts of a religious tradition with an overarching, integrative, emancipatory sociopolitical perspective in such way that it movingly captures the attention and moral conscience of a broad audience” (87). Public theology must cultivate values that nurture individual fulfillment and social activism. Valentín then outlines three discursive tasks for public theological discourse: the creation of a public disposition in society and intellectual activity; the promotion of justice-oriented, multiracial coalitions; and the development of a rhetoric than can engage civil society. The role of the public theologian is quite distinct from that of the systematic or practical theologian. The public theologian is not to impose his or her perspective on the public sphere, but to appropriate his or her religious mindset so that it contributes in an emancipatory and coalitional manner to the civic realm.

The book concludes with a theory of public discourse, one that he describes as “a locational publicness in Latino/a theology” (xxi). Valentín insists that attention to the public realm does not have to be at the expense of an emphasis on culture and identity, but instead offers a manner of reconceiving questions of identity and culture in light of broader societal concerns. He introduces the category of the counterpublic as a manner of interweaving concerns for culture, identity, and social politics of liberation. This understanding of public space allows for a sustained concern for one’s particular cultural heritage and identity while also engaging broader sociopolitical liberationist action.

There is much to be commended in this work. Valentín offers a thoughtful analysis of Latino/a theology and argues persuasively for the need to engage the public arena. A Latino/a public theology would engage secular topics, promote interreligious dialogue, tap into narrative and imagination as vital to the theological task, and remain grounded in the everyday concrete struggles of people's lives. Echoing the work of David Tracy, the book classifies the publics of theologians as three-fold: the Church, the academy, and society. While useful heuristically, these publics are much more fluid than these categories imply. There is also the question of the extent to which theology must concede in order to become active and engaged in the civic realm. Will the public theologian be at the mercy of the whims of the contemporary arena, or will their relationship be dialogical? Valentín’s text also would have benefited from a more constructive dimension. While Valentín does not set out to write a Latino/a public theology, the reader is left hungering for a concrete elaboration of the type of theology outlined in his book. Perhaps this is to the author's benefit, for it leaves the reader curious and anticipating Valentín’s future work. This book is a must read for scholars interested in Latino/a theology, public theology, and the intersection of the two.