Criteria for Developing a Relevant

Contextual Theology
ROSE DONKOR
ROSE DONKOR is a PhD candidate in Theology at
SHIATS University, Nani, Allahabad India. She holds a
Master of Theological Studies from Canada Christian
College and School of Graduate Studies, Toronto, Canada.
She is Co-founder and Senior Pastor of All Nations Full
Gospel Churches International. Rev Rose Donkor is the
Executive Director of All Nations International
Development Agency (ANIDA) of which she is the founder
of the Women`s Developments Center (WDC) and the Child
Sponsorship Project (CSP) arms of the organisation.

ABSTRACT
There are five common identifiable criteria for a good
Practical Contextual Theology. First, the approach must be
inductive, starting with experiences or issues in the
contemporary context and the implications for people in that
context. Second, the formulation and answering of faith
questions. After exploring our needs and the needs of the
society it is helpful to enquire about them from a faith
perspective. Social analysis must be followed by an
insightful theological analysis. Third, consideration of the
marginalised and needy. The life experience of the
marginalised and needy of society is important in contextual
theology. The principal source for theological reflection is
life experience. Fourth, dialogue with the Bible and church
teaching. The explicit theological dimension emerges in
addressing issues from the perspective of Christian faith,
including the faith witness found in the Bible and Church
teaching. Fifth, faith commitment leading to transformation.
Theology, done well, requires creativity, intellectual
capacity and also faith commitment.

JOURNAL OF APPLIED THOUGHT | NOVEMBER 2015 | VOL. 4 | NUMBER 3

Introduction
Contextual Theology is the study of the way local communities and
culture groups receive the Christian faith, apply its message to their life
contexts, and voice its relevance through writings and traditions. It is
about applying theology to the wider spectrum of social, cultural,
historical, political, religious, economic and scientific contexts.
Contextual theology seeks to answer the question about how cultures
influence the social and historic process of interpreting and
experiencing religion (Bevans, 2005:2).
Contextualization, as Bergman (2000: 3) states, "is a vivid
interaction between the gospel and the very reality where people are.
Rather than conceiving theology as something concrete and permanent,
it should be conceived as pragmatic - an activity, a process, a way of
living. As such, the church should not only be structured by the
teachings of the Bible, but its action - by the process of contextualising
theology - bringing the gospel to the life-situation of the people.
Unfortunately, the Western church did not transmit the gospel within
the cultural context of the recipient nations.
A theology that is engaged within the context of its
hosting culture is called contextual theology. Religions
and their theologies have always been contextual, often
unconsciously and sometimes deliberately. Any religion
requires social context in order to be accepted and
practiced. Religion cannot stand on its own in a vacuum
of space and time and function separately from any type
of social attachment. Religions are influenced by their
context and contexts are influenced by religions. Further,
religions and theologies borrow from each other, they
exchange concepts and emerge from one another; or some
combination of all of these occurs (Flemming 2005:296).
It is safe to say that all the branches of theology were developed from a
contextual perspective. All theology is contextual. One can even say that

- 12 -

JOURNAL OF APPLIED THOUGHT | NOVEMBER 2015 | VOL. 4 | NUMBER 3

there is no such thing as theology, because there is only contextual

theology. There is only contextual theology: feminist theology, black
theology, liberation theology, Filipino theology, Asian American
theology, African theology and so forth (Bevans, 2005: 3).
Doing theology contextually is to do theology in dialogue with
two fronts-the experience of the past contain in the Bible and the
church's tradition(s), and the experience of the present situation or the
context in which Christian theologians found themselves.
Terminologies like incarnation, inculturation, local theology,
indigenisation, intercultural theology, indigenisation, are often used as
synonymous when dealing the contextual nature of theology. While
these terms are certainly valid and acceptable, the term contextual
theology has the advantage of pointing to the fact the particularity from
which theology must be done today is more than a consciousness of
culture, place or ethnicity, but includes every aspect of life.
Before discussing the criteria for developing a relevant
contextual theology, I will look at the existing contextual models that
may be useful in the construction of theologies done with contextual
consciousness. Each of these models provides a valid procedure.

Contextual Models
Six models are generally distinguished, and are normally attributed to
Beven's works (1985 and 2005):

The translation model

The anthropological model
The praxis model
The synthetic model
The transcendental model
The counter cultural model.

Translation Model
This model is "a form of inculturation of the gospel on which content is
adopted by, or accommodated to, a particular culture. Here it is crucial that
message of the gospel remains unchanged. However, the translation model
does not intend, or even encourage, the literal translation of

- 13 -

JOURNAL OF APPLIED THOUGHT | NOVEMBER 2015 | VOL. 4 | NUMBER 3

biblical and theological terminologies" (Lee). It preserves the message

of Bible while adapting faith expressions to a particular context.
Anthropological Model
In contrast to the translation model, "the anthropological model aims to
preserve culture. On it, Christianity is about the individual and his or
her own fulfilment. The anthropological model makes use of the social
sciences, e.g. cultural anthropology. Here culture is central, so
indigenisation or inculturation becomes very important. This model
searches for God's revelation within the human culture" (Lee 2014).
The anthropological model argues that "the truth about God has already
been evident in a particular culture, and it only needs to be discovered
and encouraged. God's revelation and human culture are inseparable"
(Lee 2014). In other words, God was already active in non-Western
culture before the advent of Westerners.
Praxis Model
The praxis model is about theology in practice or in action. This model
argues that theology is best done as Christians reflect on their practice
of the faith. It is about "one's action within a particular situation, e.g.
experience, culture, social location, social change to which one
contributes and re-reading of the Bible and Christian traditions in light
of one's present situation in order to bring positive change through
committed and intelligent action (praxis)" (Lee). On this model,
scriptures and theologies are therefore constantly being reinterpreted
and applied within a given situation.
The Synthetic Model
Bringing all the above three models into synthesis is the synthetic
model. It is a combination of the translation, anthropological and praxis
models. This model:
Reaches out to draw on existing resources from other
contexts and other theological expressions. Not only one's
own cultural views come into play, but also those of
others. It emphasizes the fact that many cultures have
borrowed from one another, and yet allows that there

- 14 -

JOURNAL OF APPLIED THOUGHT | NOVEMBER 2015 | VOL. 4 | NUMBER 3

remain certain elements that are unique to any specific

culture. The bringer of the new religion, in this case
Christianity, is not only aiming to motivate, but also
willing to be challenged as long as traditional doctrinal
formulations remain intact (Lee 2014).
Transcendental Model
This model places premium on what is called the personal view of human
experience. When certain groups of people have a shared or the same
experience, then we can speak of a general experience. The theology based
on such general experiences can be defined as transcendent or transcultural.
Here culture is not the main focus, but rather individual experience. An
Indian and an African may be different in where certain cultural, social
issues are concerned, but there are some basic elements that all human
beings experience regardless of circumstances and background. These
experiences are transcendent. For instance, political oppression, which
politically oppressed people all over the world have basically the same
experience of this, namely, suffering.
Countercultural Model
The countercultural model is one that takes context (experience, culture,
social location and social change) seriously. At the same time, it also
recognizes that all human beings and all theological expressions only
exist in historically and culturally conditioned situations. And, yet, the
gospel should play a purifying role in any cultural context. It must
challenge and redefine that context and call for a change in the hearts
and minds of people, for conversion and radical transformation. this
model neither tries to translate the gospel in terms of context nor does
it attempt to facilitate new understandings from experience, culture,
social location and social change. Instead, it encounters the context
respectfully through dialogue and encourages it to change. If this model
is not used respectfully it can cause problems.

Criteria for developing a relevant contextual Theology

Gibbs (2007: 4-12) discusses five common criteria and four steps for a
good Practical Contextual theology that are relevant to this paper.

- 15 -

JOURNAL OF APPLIED THOUGHT | NOVEMBER 2015 | VOL. 4 | NUMBER 3

First, the approach must be inductive. we should start with experiences or

issues in the contemporary context and the implications for people in that
context. We may talk about life experiences and get the person do a
personal reflection on his or her experience in a particular issue. Whatever
the issue the person has chosen, in the first step the person reflects on his
or her experience of that issue and discusses it. Topics may be purely
secular and the reflection does not necessary have to be theological at
this stage. For example, illness, death in the family, finance, marital issues,
and more. The most important thing is that the person feels that this is a
significant issue in his or her life.
Also, "If one takes a more contextual approach to present day
realities, the possibilities are boundless. One might ask: What appears
in the newspapers, particularly editorials and feature articles? What is
aired in the news on TV and the radio (especially radio talk-back
shows)? What are people talking about on the roadside or in the marketplace?" (Gibbs, 2007: 5). Getting the facts is very crucial because
Contextual Theology cannot be based on rumours. It requires
interdisciplinary skills and attention to factual data to make informed
decisions that will help in addressing the issues.
Second, formulating and answering faith questions. After
exploring our needs and the needs of the society it is helpful to enquire
about them from a faith perspective. Social analysis must be followed
by an insightful theological analysis. Contextual Theology demands
that we learn to formulate faith questions about contemporary issues
and experiences. Faith questions may include the following:

Where is God in this situation?

What is the appropriate Christian response to this situation?
Where/how can one find Christ in this situation?
How can one present the gospel in a meaningful way in this
situation?

How could this situation contribute more effectively to

establishing the kingdom of God?

Does this situation tell us something of what God is doing in

our history?

What Christian values would help transform this situation for

the better?

- 16 -

JOURNAL OF APPLIED THOUGHT | NOVEMBER 2015 | VOL. 4 | NUMBER 3

What might be God's will/plan/design for this situation?

Third, Considering the marginalised and needy. The life experience of

the marginalised and needy of society is important in contextual
theology. The principal source for theological reflection is life
experience.
Fourth, dialogue with the Bible and church teaching. The
explicit theological dimension emerges in addressing issues from the
perspective of Christian faith, including the faith witness found in the
Bible and Church teaching. Faith experiences of the past have been
recorded in the Bible and transmitted through the apostolic and church
tradition. There are different ways of introducing the Bible depending
on how the reader understands it as the word of God.
Notwithstanding the plurality of meanings, most theologians
agree that the Bible needs to be interpreted in the sense that we must try
to get to the meaning of the scriptural text in its original context in order
to bridge the geographical, temporal and cultural distance and find how
the text can be meaningful in new contexts in the life of the Christian
community today. The important question is: How can we engage the
Bible with life and culture in any given setting? The dialogue with
scripture in theology for today often requires us to read biblical texts in
ways that look beyond the layers of culturally and historically
conditioned interpretations found in biblical tradition.
Fifth, faith commitment leading to transformation. Theology,
done well, requires creativity, intellectual capacity and also faith
commitment. It is not a theoretical exercise meant for intellectual
understanding, but one that involves a faith commitment leading to
transformation. Reflection calls for a response. While the academically
trained theologian may assist in locating scriptural or theological
resources, the leader for this form of theology must be the community
in which people can inspire and correct one another. As such, people in
communities are not just the object of theology but more importantly
the ones who discover God as their source of life (Gibbs, 2007: 11).
Praxis is practice plus reflection. Reflection on a faith question calls for
a faith response. Reflection on social realities, with a faith response
resulting in compassionate commitment is much needed in contextual
theology (Gibbs, 2007: 11).

- 17 -

JOURNAL OF APPLIED THOUGHT | NOVEMBER 2015 | VOL. 4 | NUMBER 3

These criteria are in no way exhaustive. They however, consider crux of

doing theology contextually. As such, they can achieve the desired goal of
the gospel meeting and speaking to people's situation and needs.

Conclusion
In implementing the criteria we have discussed, we must go back to
basics and keep in mind the aims and objectives of Contextual
Theology, if we are going succeed in our endeavour. I agree with Gibbs
when he said:
Attention to people's experience in a particular situation
or context is necessary and desirable if we are to narrow
the gap between faith and life. The alternative is to risk
doing an irrelevant or meaningless theology. However
there are also risks in trying to do theology in this way.
The theologian must find a proper balance between
personal reminiscence and theological reflection (A) or
social analysis and theological reflection (B). Personal
narrative or critical analysis without adequate reference
to divine revelation can hardly be called theology. One
must also find a fitting balance between the local and the
global lest the local community become isolated from the
wider body of Christ. One also has to avoid any overemphasis on culture and cultural values, which would
leave little opening for the challenge of the Gospel. There
is also the danger of an unhealthy syncretism where the
Christian message loses its identity. This is a matter to be
faced realistically, aware of the fact that Christianity has
a long history of absorbing elements from various
cultures (Gibbs, 2007: 11-12).

Gibbs (2007: 12) concluded by providing guidelines to be kept in

mind in order to avoid problems as follows:

- 18 -

JOURNAL OF APPLIED THOUGHT | NOVEMBER 2015 | VOL. 4 | NUMBER 3

True Christianity is found in openness to the diversity of

particular situations. Nevertheless grassroots Christian
communities are part of the wider Church community and
should value ecclesial and doctrinal unity.
Christians must never forget that the Bible and Church teaching
remain as a standard by which to judge attempts at doing
theology, keeping in mind that all theological statements
require some degree of interpretation.
Christians should keep in mind the importance of the consensus
in which God's people, including the clergy and express their
unanimous agreement in faith and moral matters. This principle
is based on belief in the Holy Spirit working through the faith
community.
Having studied the situation the person or community engaged in
contextual theology formulates a relevant faith question and
responds to that question drawing on scripture and church
teaching. Finally, since participation in the historical context is an
essential part of theological reflection, it follows that those
engaged in theological reflection using this approach will also
somehow be part of the transformation of the life-situation into
one that is more life-giving in terms of the Reign of God.

- 19 -

JOURNAL OF APPLIED THOUGHT | NOVEMBER 2015 | VOL. 4 | NUMBER 3

References
Bergman, S (2000) God in Context: A Survey of the Contextual
Theology. Hants: Ashgate Publishing Ltd.
Bevans, SB (2005) Models of Contextual Theology. New York: Orbis
Books.
Bevans, S (1985) Models of Contextual Theology. Missiology: An
International Review 13(2): 185-202.
Flemming, D (2005) Contextualization in the New Testament: Patterns
for Theology and Mission. Downers Grove: Intervarsity Press.

Gibbs, P (2007) Narrative and Context in a Practical Theology for

Papua New Guinea. Australian eJournal of Theology 9 (2007): 1-13.
Lee, SC (2014) Theology in Context. Lecture notes. Available at
http://www.samlee.org/iSam/Home/Entries/2014/7/24_Theology_in_
Context.html;

- 20 -