A Critique of Contextual Theology: Are the Meanings of the Biblical Texts Changeless or Adaptable?
What is Contextual Theology?
Is all theology contextual? Do different contexts have the role of attributing theological meanings to Christian texts? Or is there a subtext that does not change? And, if so, what are some of the criteria that assign meaning to theology, particularly to Christian theology?
First of all, what is ācontextual theologyā anyway? Itās basically a way of doing theology that takes into account both past and present contexts, be they anthropological, biological, psychological, philosophical, or otherwise. That is to say, it reconsiders the cultural milieu or the Sitz im Leben (i.e. the āsetting in life") in which a text has been produced, as well as its particular purpose and function at that time. Contextual theology, then, considers both the traditions of the past, which received the revelations, as well as those of the present, and reassesses them within the framework of todayās socioeconomic and political context. In other words, the term contextual theology is a reference to the way in which Christianity has adapted its teachings to fit the successive cultural periods.
Some Examples of Contextual
For example, the early church fathers were heavily influenced by Greek thought, so their interpretation of scripture was largely derived from Platonism (e.g. Justin Martyr, Clement of Alexandria, Origen, etc.). That was their particular form of contextualizing theology. Every book of the Bible was composed and edited within a specific context, be it the Exodus, the Law given to Moses at Sinai, the Babylonian Exile, or the occasional letters of the New Testament that were prompted by some crisis. And we could go on and on. Aquinasā philosophical conceptions were heavily influenced by the rediscovery of Aristotleās works. Not too long ago, existentialism provided the impetus for a new type of theology, and so on and so forth.
It seems as if Christian theology has hitherto been articulated in the context of the life and times in which the texts were interpreted and read. Hence the shifting theological paradigms, down through the ages, appear to be byproducts of this cultural phenomenon. As time passes, peopleās ideas about theology seem to change as well. Questions associated with the quest for the historical Jesus, the nature of the triune God, and the like, arose out of much debate and discussion that often included diametrically opposed contexts. As the church councils began in the early part of the 4th century, one contextual paradigm triumphed over another. Similarly, various paradigms and approaches to scripture began to shift during the reformation and counterreformation. At the end of the day, who is to say which was the true one?
A Brief Introduction to Contextual
Contextual theology, therefore, is a response to the dynamics of a specific cultural context. People from a different cultural worldview, such as Latin or Asian or Arabic culture, have distinct economic and social issues. Thatās why there are so many contextual theologies, employing various interdisciplinary approaches, to try to explore these different sociopolitical issues, such as African theology, Minjung theology, Liberation theology, and so on.
Letās briefly define some of these theologies to get a taste of their doctrines. Minjung theology (lit.Ā the people's theology) is based on the South-Korean Christian fight for social justice. This theology has developed a political-gospel hermeneutic to address the Korean reality. From this point of view, Jesus is seen more as an activist for social reform than as a spiritual teacher.
Another branch of Christian theology from the Indian subcontinent is called Dalit theology. It places heavy emphasis on Jesusā mission statement, which some theologians call the Nazareth Manifesto (Lk 4.16-20), namely, the proclamation of āgood news to the poor,ā the release of prisoners, the ārecovery of sight to the blind,ā as well as letting āthe oppressed go free.ā From this perspective, Jesus is identified as a marginalized Dalit (i.e. a servant) whose mission is seen as liberating individuals not only from their sociopolitical and economic oppression but also from racial segregation and persecution. But does this theology really capture the core message of Jesusā mission? Is Jesus really a political āliberatorā who is solely interested in an economic and political system that guarantees equality of the rights of citizens? Or are the impoverished those who are not materially but rather spiritually poor? Although the physical dimension of these Biblical passages cannot be deniedāāafter all, many were physically healed of all diseases, according to the narrativesāānevertheless, given that the sermons of Jesus emphasize sin and the issues of the heart, one might reasonably argue that heās referring to the prisoners of sin, and that the recovery of sight might be a metaphor for the truth that āwill make you freeā (Jn 8.32).
Similarly, many contextual theologies misinterpret the Beatitudes as political manifestos. Notice that Jesus says āBlessed are the poor in spirit,ā not the materially poor (Mt. 5.3). Moreover, he doesnāt say blessed are those who are physically hungry and thirst. Rather, he says, āBlessed are those who hunger and thirst for righteousness, for they will be filledā (v. 6). So, we have the poor in spirit who will inherit āthe kingdom of heavenā (v. 3), and those who hunger for spiritual righteousness who āwill be filledā (v. 6). It beggars belief that any theologian can misinterpret this pericope from the Sermon on the Mount as nothing more than a social concern for the materially poor, while promising some sort of Marxist political and economic liberation for oppressed peoples.
This is precisely how Liberation theology interprets such passages. Liberation theology was developed in Latin America and was employed politically as a āpreferential option for the poor.ā It is true that the Bible is concerned about the welfare of the poor and needy. But it is not a political manifesto designed to liberate them through some new political system. To see Jesus as a prototype of Adam Smith or Karl Marx is to miss the point entirely. Although the Bible certainly addresses these issues and urges us to be equitable and compassionate, its primary message is soteriological, urging us to be born again: ābe transformed by the renewing of your mindsā (Rom. 12.2); be āborn from aboveā (Jn 3.3)! Clearly, this is a *spiritual* message that has few political implications. Itās also important to note that Jesus did not want the crowds to politicize his message (Jn 6.15 NRSV):
When Jesus realized that they were about
to come and take him by force to make him
king, he withdrew again to the mountain by
The Excesses of Feminist Theology
A subset of this view is Feminist theology, which is primarily concerned with the oppression of women. The aim of feminist theology is to liberate women from a hitherto patriarchal society by giving them equal rights among the religious authorities and clergy. This theology attempts to reinterpret patriarchal language and imagery about God, while reevaluating the status of women in sacred texts. Feminist reinterpretations of scripture will often reject the male gender of God and will omit using male pronouns to refer to this figure. Feminist theology will often call into question authoritarian, pontific, or disciplinarian images of God and replace them with ānurturingā and āmaternalā attributes.
This theology has inevitably led to the excesses of various sects who even describe Jesus as a woman. For instance, the āDongfang Shandianā (aka Eastern Lightning) is a Christian cult from central China which teaches that Christ has been reincarnated as a woman, and that the saints are engaged in an apocalyptic battle against China's Communist Party. However, these are gross exegetical errors which take liberties in manipulating the language of the original text to suit their theological needs.
Case in point. In his recent book āWhat Jesus Learned from Women,ā author James F. McGrath took a simple verse (mentioned only once in the entire Bible; Rom. 16.7) and turned it into a novel where both Paul and even the great Jesus himself have come under Juniaās spell. The implication is that both Paul and Jesus may have gained valuable knowledge from a woman named Junia. Itās all based on a single, isolated verse which doesnāt even hold a single shred of historical, textual, or literary evidence to substantiate the claim. Not only does it contradict Paulās explicit statement in Galatians 1.11-12ā-in which he says that his gospel is not of human origin and that he ādid not receive it from a human sourceāāābut it also subordinates the status of the miracle-working Son of God to that of an unknown female follower, who supposedly taught him everything he knows. Unfortunately, this one-verse doctrine is equivalent to speculative fiction. It simply doesnāt meet scholarly and academic parameters.
Problems of Contextual Theology
The Contextualization process is employed in the study of Biblical translations as regards their cultural settings. Hermeneutically speaking, contextualization seeks to comprehend the origins of words that were used by the Hebrew and Greek texts, and Latin translations. However, it has also allowed secular and political groups to read their own message into the text by expanding the cultural contexts so as to accommodate such meanings. Given that modern liberal contexts are intrinsically alien and sometimes even contradictory to the authorial intent of the scriptures, the contextualization process of attributing cultural or political āmeaningā to a text can have dire consequences.
The omission and replacement of the words of scripture with more ācontext appropriateā terminology with regard to race, gender, inclusive language, sexual orientation, and sociopolitical considerations, coupled with large-scale contextual *reinterpretations,* not only violates its integrity but it also represents a desecration of the text, which actually expresses a fundamental equality of all people whose identity is derived exclusively from Christ: āThere is no longer Jew or Greek [race], there is no longer slave or free [power structure], there is no longer male and female [gender]; for all of you are one [equal] in Christ Jesusā (Gal. 3.28 NRSV).
Even though the Biblical texts were created within a cultural context and not in a vacuum, nevertheless the verbal plenary inspirationāāthe notion that each word was meaningfully chosen by Godāāsupersedes the cultural milieu by virtue of its inspired revelation, if indeed it is a revelation. In that case, the language from which the text is operating must be preserved without additions, subtractions, or alterations (cf. Deut. 4.2; Rev. 22.18-19). Therefore, It is incumbent on the Biblical scholars to maintain the integrity of the text. One thing is certain. The New Testament was not only significantly changed by the Westcott and Hort text, but it has also been evolving gradually with culturally sensitive translations regarding gender, sexual orientation, racism, inclusive language, and the like. Contextual theology has broadened the scope of the original text by adding a whole host of modern political and socioeconomic contexts (e.g. critical theory) that lead to many misinterpretations because theyāre largely irrelevant to the core message of the New Testament and the teachings of Jesus!
