Abstract
The contributing authors in this volume examine parameters for constructing local evangelical theologies. Their concern is that other evangelicals should recognize the implications of their commitments or lack thereof in doing contextual theology.
In the introductory chapter, Haskell presents aims and themes of the project and gives an overview of the book by summarising the contribution of each author.
Flemming examines Paul’s response to the syncretistic teaching in Colossae and his sensitivity to the Colossian context. What we can learn most from Colossians, Flemming concludes, is that any attempt at contextualization must be Christ-centred and Christ-exalting from beginning to end.
Dembele asks if the name of the creator-god of non-biblical cultures can be used to designate the God of the Bible. He concludes that although no other name is a perfect match for YHWH, it is legitimate when the creator-god shares enough commonalities with the God of the Bible. Contextualizers, however, must recognize and deal with the limitations and connotations inherent in the use of that creator-god’s name in the given culture.
With many examples of how contextualization has been done by evangelicals, Blomberg defends the task of contextualization against the critiques coming from the cultural relativism camp. He also addresses the critiques by the conservative evangelicals who are concerned that contextualization compromises the absoluteness of biblical truth.
Julian describes how worldview shapes theology and that the work of interpreting Scripture cannot be approached without bringing along one’s pre-understandings. These are not to be thrown out, but are the starting place for the work of hermeneutical spiral if the people should be reached at the heart level.
In a brain-twisting article, Cook explores the question of how it is possible (and necessary) for theology to be both objective and socially located, two realities which have previously been viewed as incompatible.
Van den Toren observes that while awareness of the need to develop contextual theology is growing, conservative theologians are somehow uneasy with contextual theologies because cherished theological convictions are questioned. In order to deal with this tension, a distinction is often made between a supra-cultural core of the gospel and the varied cultural clothing in which the gospel can be expressed. Van den Toren argues that one’s pre-understandings of the gospel are so deeply embedded in one’s culture that it is not possible to come up with a once-for-all formulation of such a supra-cultural core but that Christians can still have a firm grasp and a trustworthy understanding of the gospel.
An important issue of contextualization theory will always have to deal with the question of where contextualization stops and where syncretism starts. Tanchanpongs addresses this by asking how biblical authenticity of the Christian faith in a given context can be evaluated. He suggests that the ‘context-to-text approach’ (movement from one’s interpretive context toward the canonical anchored text) is more helpful than the ‘structuralist approach’ (looking at the relation between two cultural–linguistic systems) often used by evangelical theologians to describe syncretism.
Segura-Guzmán reminds the reader that good theology makes use of both text (Scripture) and context (experience). He demonstrates how the Ignatian Pedagogical Paradigm of learning (the cycle of experience – reflection – action) can help to develop a model for theological praxis.
Siu’s chapter is an ‘attempt to participate in the multidisciplinary exploration of globalization by providing a theological reading of globalization’. Globalization showed that theologies coming from Western churches are inadequate to deal with many social ills in Asia. Siu not only calls for globalizing theology that includes ‘growth in practical wisdom of life that generates Christ-like compassion and social engagement’, but also develops a theology for the East Asian context.
Moreau surveys the evangelical approaches to contextual theology, reviews analytical tools and models that have been used in recent years and explains the terms used by evangelicals. He outlines four categories of models and provides an evaluation and examples of each category.
Harrison expresses the need for ‘deep contextualization’. She suggests practical strategies to help theology students to better contextualize the Christian message in their own culture and does not shy away from describing the limitations and potential pitfalls of contextualized theological education.
Because the number of publications on contextual theology has been growing fast, another book on the topic might be perceived as redundant. This volume however deals explicitly with present day evangelical concerns, reservations and unease with the development of local theologies and so offers a focus that is very much needed and appreciated. The book presents itself as reader-friendly. The summaries in the introductory chapter are helpful for the reader’s orientation. Every article ends with questions that could be discussed in groups. This feature is valuable for deepening the issues in group discussions and makes the book useable for theological training. Despite the praises on the book cover for the volume being suitable for ‘everyday Christians’, the vocabulary, images and concepts used are not always easy to understand by non-specialists.
It is regrettable that although the contributing authors come from all the different continents, the Western voices in this volume outnumber the Global South by two thirds. One might ask where the evangelical Global South contextual theologians and practitioners are. Or, was the transmission of European and Northern American theologies so effective that they have become the unquestionable bedrock in non-Western countries and that therefore the call for developing evangelical contextual theologies might go unheard? The request for local theologies done by ‘cultural insiders’, expressed by several contributing authors, is to be supported by all means. Nonetheless, it should not be ignored at the same time that ‘cultural outsiders’ are still needed if only to encourage the cultural insiders to adopt the task of contextualization. Or would the outsider’s call for local theologies done by insiders become another rather paradoxical ‘imposition of the West on the Global South’? How to fill the role of a cultural outsider in the process of developing local theologies therefore still needs more clarification and practicable and responsible suggestions.