Reviewing models of contextual theology

Here is a brief synopsis of three of the distinct models of contextual theology discussed by Stephen B. Bevans, in An Introduction to Theology in Global Perspective.

Bevans proposes six distinct models of contextual theology. They put different relative emphasis on the past and the present, represented by their different locations on the diagram above. Those on the left emphasise the goodness of creation (including culture created by humans) and place a higher value on general revelation than on special revelation. Those on the right emphasise the fallen nature of the creation (including culture created by humans) and the need to redeem it, and put a low value on general revelation, particularly that God can be seen to be present and working in human cultures.

In discussing each model Bevans describes the following

1. alternative names of the model

2. the basis that the model has in Scripture and in Tradition

3. presuppositions that the model has about revelation, Scripture, Tradition, and context

4. methods that practitioners of the model use

5. a horticultural analogy 

6. a "bumper sticker" catchphrase that may summarise the model

7. a positive and negative critique of the model.

Tradition may be Catholic, Protestant, Evangelical, Calvinist, ...

Translation model

There is a message that is independent of any context and the primary task of theology is to translate that message into specific contexts.

1. the translation is not one of "formal correspondence" but rather "functional" or "dynamical equivalence." Translation involves "adaptation" and "accommodation."

2. Pauls speech in Athens (Acts 17) is an example.

3. there is a content to Christianity that is independent of context and must, by all means, be preserved. Revelation is understood as propositional, containing a concrete message. Both the essence of the message and the Tradition of the proponent are considered to be supracontextual and complete.

4. one first finds the "essence" of the Gospel and then "clothes" it with the trappings of the local culture.

5. a grain of wheat. the husk is removed in order to find the kernel, which is then enclosed in a new husk.

6. "essence of Christianity" and "put the gospel into [new contexts]"

7. Positive: places a high value on Scripture, Tradition, and can be very respectful of different cultures. Negative: may have a naive understanding of the gospel and of the context. may be overly confident about the ability of a person from a particular culture and Tradition to understand the "essence" of the gospel and contexts and to be able to perform a faithful/accurate translation of the gospel from one context to another.

Proponents include Charles Kraft, David Hesselgrave, Tite Tienou, and Hwa Yung.

Anthropological model

This is the most "radical" model. Local cultures can reflect the goodness of God and theology needs to affirm them and be adapted to them. The primary concern is to preserve the cultural identity of a person of Christian faith.

1. "indigenisation" or "ethnographic" model. It is anthropological because the center of the theology is the human person and it makes use of anthropological methods, such as ethnography.

2. the stories of the Canaanite woman (Matthew 15:21-28) and the Syrophoenician woman (Mark 7:24-30) showed "how even Jesus in his full humanity needs to have his horizon expanded beyond Jewish prejudices to the realization of the full implication of his gospel message."

3. tends to approach revelation as not a set of propositions to be preserved but rather an account of God's presence in past contexts.

4.  starts where people are at.

5.  a gardener waters a dry and barren area of soil and from it come flowers and vegetables, the seeds of which were already in the soil.

6. negative: naive about the goodness of human contexts. needs to recognise the sinfulness and fallibility of humanity. does not address issues of injustice and immorality that may be endemic to a society. positive: honours people and their communities, emphasis on humility.

7. "pull the gospel out of" contexts

Examples are Leonardo Mercado, Laurenti Magesa, and Diego Irarrazava.

Praxis model

Practice and theological reflection cannot be separated. Praxis is a combination of practice, or action, and reflection on that action in a continuing spiral.

1. "liberation"model, "situational" model, or "theology of the signs of the times."

2. old Testament prophets (e.g. Isaiah 1:15-16 and Micah 6:7-8)

3. "Not only are women and men of God called to be friends of God; they are called to be partners as well." Revelation is a concrete model, that invites relationship and action, particularly to join God in his liberating and saving activity within history.

4. Action, reflection, action, reflection, .... Reflection involves an analysis of the context using social sciences and a rereading of the Tradition in light of the action. The entire process is the doing of theology.

5. Tending a garden involves an ongoing process of hoeing, sowing, weeding, and watering.

6. Positive: the fullest knowledge is not just intellectual but also through experience and reflection on that experience. Negative: liberation theology is sometimes too influenced by Marxist ideology. 

7. "To know Christ is to follow him." (Jon Sobrino)

Gustavo Guitterez (Peru), Jean-Marc Ela (Cameroon), and Aloysius Pieris (Sri Lanka) are examples.

In a later post, I will discuss the other three models.

Synthetic model

There are strengths and weaknesses of all these models and so one tries to take the good things from all the models.

Countercultural model

Without Christ, cultures are fallen and stand against Christ. They need to be changed.

Transcendental model

The focus in on the subject, the person. Revelation must be experienced. In ones context, one experiences God.