Sebastian Kim. Theology in the Public Sphere: Public Theology as a Catalyst for Open Debate. London: SCM Press, 2011. 260 pp. The strengths of this book are its wide-ranging resources, global context, and systematic critical analysis. Although much of it has previously been published by the author, the new lens through which it has been analyzed lends itself afresh to the reader. While not groundbreaking, it is innovative in its approach to the topic of "public theology," which has reached a Eurocentric saturation point. The volume begins with a thorough analysis of existing material on public theology by way of key contributors who shaped the public discourse of theology. In the introduction, Kim helpfully examines the methodology, content, and the process of doing public theology, setting up a platform to look at the purpose and practice of public theology in the global context. The second chapter focuses on the Bible as key for engaging theologically in public issues. Kim surveys a wide-ranging context in which the Bible, as a resource, is contextualized to strengthen local theological reflection. According to the author, Asian, African, and South American hermeneutics not only provide a new context for interpreting the Bible, but also give new life to it. Authority, discernment, and identity are some of the core issues that the Bible offers its public theologians in these global contexts. The third chapter, examining eco-theology as an example of public theology, is a helpful one, particularly to students who are being introduced to this discourse on public theology. Issues of justice, stewardship, and feminism are dealt within this chapter to drive home the point about the place of public theology within the wider social context. Eco-spirituality is identified as the principle that reinvigorates the community. Kim effectively demonstrates that the issue of ecological concern is an issue of livelihood in the global South, unlike the West. In chapter four, the idea of the church as a public body in India touches upon a significant subject in the Asian context. With his grounded knowledge of the Indian church, Kim classifies how the church, both historically and ecclesiologically, engaged with the social context of India. The Ashram model, the secular model, the inculturation model, and the liberation model are the broad categories. Although these categories are inadequate in capturing the complex relationships that exist within the Indian church, it is sufficient to make a case about Indian theology in the public sphere. The fourth chapter, addressing the Korean context, exemplifies the sociopolitical reconciliation achieved there in the past five decades. The chapter highlights how spiritualizing material wealth and minjung theology were responses to poverty, exclusion, and discrimination. …