Contextual Theology

Skills and Practices of Liberating Faith

Sigurd Bergmann, Mika Vähäkangas, Sigurd Bergmann, Mika Vähäkangas

• Publisher: Routledge
• Year: 2020
• Print ISBN: 9780367618766
• eBook ISBN: 9781000217421
• Edition: 1
• Topic: Theology & Religion
• Subtopic: Christian Church

This book advances that history by exploring stories, images and discourses across a worldwide range of geographical, cultural and confessional contexts. Its twelve authors not only enrich our understanding of the significance of the contextual method, but also produce a new range of original ways of doing theology in contemporary situations.

The authors discuss some prioritised thematic perspectives with an emphasis on liberating paths, and expand the ongoing discussion on the methodology of theology into new areas. Themes such as interreligious plurality, global capitalism, ecumenical liberation theology, eco-anxiety and the anthropocene, postcolonialism, gender, neo-pentecostalism, world theology, and reconciliation are examined in situated depth. Additionally, voices from Indigenous lands, Latin America, Asia, Africa, Australia, and Europe and North America enter into a dialogue on what it means to contextualise theology in an increasingly globalised and ever-changing world.

Such a comprehensive discussion of new ways of thinking about and doing contextual theology will be of great use to scholars in Theology, Religious Studies, Cultural Studies, Political Science, Gender Studies, Environmental Humanities, and Global Studies.

1 Doing situated theology

Introductory remarks about the history, method, and diversity of contextual theology

Sigurd Bergmann and Mika Vähäkangas

The contextual nature of the theological process

The notion of “contextual theology” has a long history, beginning with its gradual introduction in the “Fund for Theological Education”.¹ The term gained prominence through both the World Council of Churches and the Lausanne Movement adopting it in the 1970s.² Theologians in Africa and Asia were already interested in how cultural contexts affected the interpretation of Christianity, and the term “contextuality” was deemed a fitting metaphor for that enterprise.³ The practice of contextualising theology has much older roots; for example, theologians in India in the early 20th century developed in their projects a specific awareness of the significance of culture. There has of course for a long time, one might say from the beginning, been an awareness that Christian faith must be expressed in ways intelligible to specific contexts, as Robert J. Schreiter states in his extensive historical mapping.⁴ In general, most of the history of mission is characterised by an intense awareness of how Christian beliefs, ethics, and practices interact with non-Christian cultures. In the past decades, contextual theology has developed significantly in both depth and scope, and the term is, as Angie Pears aptly states, “an evasive and fluid term to which a number of meanings, some contrasting, could and do attach themselves”.⁵

While some regard contextual theology as a paradigm for theology in general, others prefer to regard it as a more particular mode of contextualising God-talk with regard to different themes. While theologians nowadays seem to agree to an unproblematic consensus that “all theology is contextual”,⁶ at least to some degree, it seems to be highly controversial to discuss in what sense and to what extent this is the case. A clear definition of contextual theology is still lacking, while at the same time we can find several operational clarifications. Conceivably, this undetermined and open situation of a diversity of understandings might also play a central role in stimulating and developing further thinking about doing situated theology. One of Schreiter’s pioneering works creatively investigated how what he called “local theologies” are constructed,⁷ but as “local” has more and more turned into a contrasting term to “global”, it might be more obvious to talk about different modes of situatedness. Our intention here is neither to strive for a crystal-clear definition on the one hand nor to defog the approach on the other. Pears’ definition will serve in this work as a solid basis: she regards contextual theology as referring to “that theology which explicitly places the recognition of the contextual nature of theology at the forefront of the theological process”.⁸ The impact of the context on the understanding of and reflection on who God is, and how he/she acts, is a given in such an approach, even if one accepts that not all theologies explicitly signify this. Again following Pears, the editors and authors of this book do not simply regard all theology as contextual in an epistemological way, but focus on those modes of doing theology that place and celebrate the context at the centre of the praxis of theology.

Of course, the emergence of contextual theology also has its own historical context. It is closely interwoven with globalisation in general and Christian theology’s globalisation in particular, and the geographical shift of Christians from the so-called West to the South that has taken place since the late 19th century and led to a majority of Christians being in the Global South since the 1980s. Contextual theology’s own context of emergence is characterised by ecumenical, trans-confessional and translocal social and cultural processes, and in comparison with earlier approaches such as liberation theology and political theology – of course likewise contextually aware – explicit contextual theology is not only nurtured by an intense exchange with theories from philosophy and social sciences, but includes a constructive and self-critical awareness of theories of culture. The difference between political and liberation theologies on the one hand and contextual theology on the other is, of course, a matter of definition. While the former are characterised by a high level of awareness of the political contexts of doing theology, later processes of contextualising theology have developed a broader interaction with cultural studies and, to some degree, also with geography. In particular, a high degree of awareness of the significance of gender, postcolonial, and environmental dimensions deepens earlier approaches to political theology. Schreiter aptly describes two different types of contextual theology: a) that which is driven by the search for identity (such as Asian, African, Korean, and other approaches), and b) that which is related to demands for social change (such as Latin American liberation theology).⁹ Cultural contexts and interpretations of how God acts affect each other in a variety of ways that one can describe using the model of a reciprocal “circle of function”.¹⁰ While contexts affect the theological process in one way, expressions of faith affect the context in another qualitative way. One of the intentions behind this book is to explore how the “tradition” of political liberation theology can meet and enrich younger approaches of contextual theology.

While classical Christian dogmatic thinking served as a rational system of order for separate, distinct “loci”, contextual theology represents a shift in which reflection on God and experience with him/her is directly and indissolubly linked with praxis. Theology takes place as doing theology within contexts. God acts in the Here and Now. Even if, as promised previously, we will not expend energy here on deepening the epistemological controversy about what theology “is”, the reader should keep in mind that the older classical paradigm for systematic theology is still at work and wields a rather dominant influence that should not be underestimated.

More recently, both the challenge to interact as a Christian believer with other religious traditions¹¹ and the challenge to respond to the inter- and transcultural processes of globalisation¹² have offered significant impulses towards deepening and developing contextual theologies further. Here we should especially emphasise the processes of increasing migration and global mobility,¹³ and the climate-and-environmental-change related transformation¹⁴ of both local and nomadic theologies from people on the move. Both appear as central driving forces that will accelerate the change of theology today and tomorrow. Contextual theology seems to be becoming more transcultural, transreligious, green, and mobile.

In spite of all the creative developments in the field of contextual theology, many still seem to limit it exclusively to the field of missiology. In this way, contextual theology is regarded only as a method of dialoguing with theories about culture. Thus, for example, the Oxford Handbook in Systematic Theology defines theology as Christian teaching and Christian claims about God and reality, and the explication of Christian doctrine.¹⁵ The editors of this influential work sadly examine the significance of cultural contexts only in their section on “Conversations”, wherein they consider important theoretical interlocutors for theology, such as, for example, natural science. Theology thus still remains primarily a kind of scholastic practice wherein enlightened theologians serve as interpreters of God’s revelation, which at best they can debate with others in different conversations. The explicit profession of the theologian appears as more important than the perception and interpretation of God him/herself in context. Dogmatic theology remains profoundly apologetic, while contextual theology operates in a less apologetic, more constructive manner.¹⁶ Contextual theology, by contrast, encounters the living God in the diversity of the Here and Now, and approaches experiences of him/her with open senses, minds, and bodies. All who are experiencing God at work are potential theologians. Tradition is, on this view, a tool that offers a large deposit of words, images, and practices, but it is not an end in itself.

Contextual, constructive, or world theology?

Recently, it has also been possible to follow the development of different interrelated approaches such as “constructive theology”, “global Christianity”, or “World Christianity”, and “lived theology”,¹⁷ which mainly emerge in the fields of missiology, systematic theology, and ecumenical theology. Sometimes, these concepts overlap and converge with the approach of contextual theology; sometimes, they tend to drain its provocative power.

A significant criterion for differentiating between, for example, contextual and constructive theology seems to lie in the valuation of how suffering, violence, and the struggle for social and environmental justice affects the interpretation of God’s work. While representatives of constructive theology underline the significance of both tradition and the context, they tend to lend an intrinsic value to tradition, such that the expression of faith is made dependent on the understanding of some kind of internal doctrinal nucleus of truth. The expression of this truth must take place in context, but it remains entirely unclear to what degree the context, wherein God acts, is affecting and also transforming tradition.

Veli-Matti Kärkkäinen, for example, characterises constructive theology as “an integrative discipline that continuously searches for a coherent, balanced understanding of Christian truth and faith in light of Christian tradition (biblical and historical) and in the context of historical and contemporary thought, cultures, and living faiths”.¹⁸ It is hereby obvious how one gives tradition the superior position over the situation in which God acts. To regard the activity of deliberate constructive imagination as a significant human skill and a necessary element of doing theology, as Gordon Kaufman does,¹⁹ is a very different thing from accepting how deeply God’s work might be entangled with the worldly, material and bodily dimensions of the Here and Now. If the context is only something wherein God appears as Creator and Liberator, one runs the risk of undervaluing the significance of the created world and thereby of the Creator him/herself. Constructive theology in this sense makes us aware of the necessary human condition in the process of doing theology. But it does not do justice to the significance of the cultural and material dimension of the Here and Now wherein God has chosen to act.

Constructive theologians are constantly afraid of becoming bound to the context in their God-talk. But continuing along the paths of incarnation, the human bodily, the politically, and the materially polluted is nothing to be afraid of. Especially if they follow Catherine Keller’s ingeniously invented notion of “inter-carnation”, constructive and contextual theology do not necessarily need to dwell on different sides of the mystery of God’s incarnation, the Creator’s diverse flesh-becoming in, within, and into a creation that since then has been inhabited by the Spirit at play in the inter-carnation of being-members-of-each-other.²⁰ On the contrary, it is deep in the material that the Spirit dwells. Still, one should not draw an all too sharp distinction between constructive and contextual theology, as they can complement each other and as the human ability of constructive imagination without doubt also needs to be an essential part of reflecting on God in Context.²¹

Another highly relevant recent development is the emergence of the field of so-called Global or World Christianity.²² These fields sprout primarily from the background of Mission Studies, but gain additional impetus especially from Anthropology of Christianity, the rather recent branch of Cultural or Social Anthropology where Christianity is studied, mostly in the Global South.²³ This area of study tends to turn increasingly empirical, and while many of the analyses of the data are theologically informed, the emphasis tends to lie on lived religion. The approach has tended to become akin to Religious Studies in the sense that the analysis is carried out from outside the faith community studied, and the author is not involved in constructing theology in the sense of personal existential invo...

Table of contents

• Cover
• Half Title
• Series
• Title
• Copyright
• Contents
• List of figures
• List of contributors
• Foreword
• Acknowledgements
• 1 Doing situated theology: introductory remarks about the history, method, and diversity of contextual theology
• 2 Can contextual theology bridge the divide? South Africa’s politics of forgiveness as an example of a contextual public theology
• 3 Contextual theology on trial? African neo-Pentecostalism, sacred authority, gendered constructions, and violent enactions
• 4 Gender, ethnicity, and lived religion: challenges to contextual and liberation theologies
• 5 Ecumenical liberation theology: how I experienced its arrival in Germany and Europe after 1968
• 6 Economy, greed, and liberation theology: a critique from a border location in India
• 7 The dissemination of Vikings: postcolonial contexts and economic meltdown
• 8 Reclaiming tradition as critique of oppression
• 9 “Speaking from experience”: comparing Mahdawi and Pentecostal approaches to equipment for outreach
• 10 Theology in the Anthropocene – and beyond?
• 11 Theology of “eco-anxiety” as liberating contextual theology
• 12 Contextualisation through the arts
• 13 World Christianity as post-colonialising of theology
• Index