Contextual Theologies and their approaches to Mission

Submitted to: Rev. Santhosh Lukose Submitted on: 11/03/2022

Submitted by: Madiki Sridhar Class: BD 3

Introduction

1. Contextual theology

2. Defining mission

3. Contextual theology Setting

4. Contextual theologies and mission

5. Mission as Contextualization

6. Contextual theologies and Approaches to mission

6.1. Dalit theology Approach

6.2. Tribal theology Approach
6.3. Feminist theology Approach

Reflection
Conclusion
Bibliography
Webliography

1
Introduction
An accurate understanding of the context in missionary activities is an important. The
foundation and starting point of mission in context is the Bible. The message of the bible is to
be communicated dynamically in a particular context. Our mission is to participate in God’s
mission of reconciliation by communicating the gospel of Jesus Christ as per the context. We
don’t have our mission. Our mission is to participate in God’s mission which is reconciliation.
Hence, the practice and concept of contextualization becomes relevant. This paper is an attempt
how context theologies molded and helped Christian missionaries.

1. Contextual theology
Contextual theology means relating the never-changing truths of scripture to ever-
changing human contexts so that those truths are clear and compelling. It is the process of
engaging culture in all its varied dimensions with biblical truth. Appropriate contextualization
shapes the presentation of the gospel and the release of its transforming power in evangelism,
lifestyle, church life, and social change.1

Waldenfels identifies two major types of contextual theology namely, the

indigenization model which presents as a translation and as an inculturation and Socio-
economic model which is the pattern of contextualization as an Evolutionary and
Revolutionary.2

2. Defining Mission

Mission, in Christianity, an organized effort for the propagation of the Christian faith. Our
God is the God of mission, because he is continuously communicating himself to his creation
particularly humans.3 The mission of the Christian community is to evangelise, to tell people
the good news that Jesus died to bring them forgiveness and enable them by trusting him, to be
reconciled to God through faith in him.4 The term “mission” presupposes a sender, a person or
persons sent by the sender, those to whom one is sent, and an assignment.

1
Sunand, Sumitra. “Doing mission in mission” (Banglore: Theological bible trsut, 1995), 3.
2
David, J Bosch. “Transforming Mission paragadim shift in theology in mission” (New York: ORBIS Books,
2002), 420.
3
Kanagaru, Jey J. “Mission and missions” (India: union bible seminary, 1998), 115.
4
https://www.christianaid.org.uk/sites/default/files/2017-09/gcse-re-resource-lesson3.pdf

2
 3. Contextual theology Setting

All theology is contextual. Doing theology that is rooted in particular experience implies that
it need not be confined to an academic or discursive format. According to Saint Thomas
tradition, Syrian church established in 52 AD by St. Thomas. Throughout the history of Indian
church seems like Dogmas, teachings of church fathers are authoritative in church. After the
16th century western theology took charge over India and Indian church, western missionaries
desire to bring change in India. But their desire was gradually remains in fail because of the
western domination and rule in India. Indian community had negative attitude towards
Christianity and western theology.

After the world war , the end of the colonial era brought independence to many nations. This
unleashed new social, economic and political powers which are radically affecting the lifestyle
of the people of these nations.5 In this scenario the theologians were started formulate a
theology which can touches the Religion-cultural and socio- Political context of Indian, which
is named as ‘Indian Christian theology’. even it fails in the concern of poor and low class
groups in Indian. In this context as a counter to Indian Christian theology, Theologies are
trying to inject gospel according to the context. Because majority of missionaries believed that,
theology which is already existed in western countries as well as in Asian countries are not
much influenced the society. So the word ‘contextualization’ was first coined in 1972.6

Theologians use other terms to speak of the contextual nature of theology: incarnation,
inculturation, local theology, indigenization, intercultural 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. Its adequacy is determined by
how it responds to the experience of the past (Scripture and tradition) on the one hand and to
the experience of the present (context) on the other.7

5
Sunand, Sumitra. “Doing mission in mission” (Banglore: Theological bible trsut, 1995), 3.
6
Sunand, Sumitra. “Doing mission in mission…, 4
7
K, Rajedhran, “Which way forward mission India” (Bangalore: SAICS Press, 1998), 128

3
 4. Contextualisation and Mission

Christian faith understands mission, both conceptually and contextually. According to Bevans,
there is no such thing as ‘theology’; there is only contextual theologies. Doing theology
contextually is not an option, nor is it something that should only interest people from the Third
World, missionaries who work there, or ethnic communities within dominant cultures. The
contextualization of theology – the attempt to understand Christian faith in terms of a particular
context – is really a theological imperative.8

Contextual theology and mission are sometimes understood as equivalent, particularly

because Contextual theologizing is a means of mission in a particular context. Contextual
theology is also called situational theology, it takes the context, conditions and situations
of the lands, histories and cultures of the people in the society that church exists as resources
for theological reflection and faith confession; there with constructing theology that is able
to shape a Christian identity relevant to its context. Contextual theologies are done from the
perspective of marginalized and oppressed people such as Dalit, Black people, women,
tribal, disabled, ecology etc.

In this paper, mentioned Some of the Contextual theologies and their viewpoint towards
mission work in Indian society

5. Mission as Contextualization

Contextual theology is a theology ‘from below’, its main source is the social sciences, and its
main interlocutor the poor or the culturally marginalized. Contextual theology is more
emphasis on the priority of praxis. Christian mission also works for liberation many centuries
for oppressed and broken people in community.9

 Mission as Contextualization is an affirmation that God has turned towards the world.
This point can be understood full accord with Jesus’ understanding of his mission, His
live is exemplary and always standing with poor and neglected people in society.

8
Stephen B. Bevans, Models of Contextual Theology (Maryknoll, NY: Orbis Books, 2001), 3.
9
Stephen B. Bevans, Models of Contextual Theology (Maryknoll, NY: Orbis Books, 2001), 3.

4
  The theology which is already in active, is an outcome and the result according to their
interest of west. whereas contextual theology emphasis according to context of the
people’s experience. this makes missionaries to involve in their very lives.
 Third, contextual theologies, which mainly emphasis on commitment, more
specifically, commitment to the poor and marginalized. It is aiming at transforming
humanity and redeeming through a knowledge and life-giving love. Cries of the victims
are the voice of God as contextual theology.10
 Fourth, missionaries were neglected some groups in society in the earlier such as Dalits,
Tribal, women and all marginalized people. so, when context is concern theologically
missionaries understood this marginalized groups are need to concerned.11

6. Some Contextual theologies and Approaches to mission

The use of biblical images such as wisdom of God, light, children of God, new creation and
members of Christ to symbolizes the transformation and provided the Dalit, tribal and women
community with self-worth and Dignity.12 In this way theology working in all groups people
who were mainly neglected. For example, Dalit theology, Tribal theology and feminist
theology yet there are many other theologies.
6.1.Dalit theology
• Experience of Dalit
Dalit simply means, who is broken or oppressed. They are called ‘untouchables.’ Dalits
are the most degraded, downtrodden, exploited and the least educated in our society. They
have been socially, culturally, economically and politically subjugated, the Dalits form the
inner core of poverty, they have been excluded from the caste system (social hierarchy), hence
are outcaste and ritually unclean.13 The Dalit experiences in one word be described as
dependency or powerlessness. 14

10
David, J Bosch. “Transforming Mission paragadim shift in theology in mission” (New York: ORBIS Books,
2002), 420.
11
https://na.eventscloud.com/file_uploads/ff735620c88c86884c33857af8c51fde_GS2.pdf (Accessed on
06/03/2022)
12
Chriss, Sudgen, “Indian model for Wholistic Mission” (Delhi: ISPCK,2002), 149.
13
M.E. Prabhakar, “Christology in Dalit Perspective,” Frontiers of Dalit Theology, V. Devasahayam
(ed.), (Madras: Gurukul, 1997), 402-403.
14
James Massey, “A Review of Dalit Theology,” Dalit and Minjung Theologies: A Dialogue, Samson
Prabhakar & Jinkwan Kwon (eds.), (Bangalore: BTESSC/SATHRI, 2006), 3.

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 • Approach to Mission
Dalit Theology is a branch of Theology that articulates faith in God from the Dalit people’s
perspectives having Total human liberation as its goal.15 Dalit theologians made their
standpoint towards mission to understand that Dalits are called to transform the situation of
oppression. So Dalit have faith that God with them in their mission.16

Dalits are called to struggle for transformation’. This recalls the Missiology of Dalit
Theology. The immediate mission of Dalits at the moment is to have faith in God’s mission
and to struggle for their liberation from caste. Massey argues that the issue of Dalits is to be
seen not only sociologically but also theologically. He bases his argument on the incarnation
of Jesus as a human being who identified with the poor and the marginalised and struggled up
to the Cross for the cause of justice. Therefore Dalit Christians who identify Jesus as Dalit are
strongly encouraged to undertake struggles for transformation. 17

6.2.Tribal theology
• Situation of Tribal
India has one of the largest tribal populations in the world. The tribal who live and work
close to the soil are the worst affected community. In most countries tribal people are through
of as small and dwindling minority groups living in jungle situations.18 “A tribe is a group of
people who live in a particular place, speak the same language and obey a chief or elder. Its
members have a common way of life. Social behaviour within a tribe is regulated by customary
ways of doing things and they were mostly uneducated.”19
• Approach to Mission
Tribal theology is a contextual theology. As a contextual theology, it seeks to reflect on the
faith experiences of the tribal people. Tribal theology seeks liberation of whole humanity and
God's creation. 20 theology is not for academic speculations but to work in church such a way.

15
David, J Bosch. “Transforming Mission paragadim shift in theology in mission” (New York: ORBIS Books,
2002), 422.
16
John C. B. Webster, “A Procedure for Preparing New Homiletic Sermons for Dalits,” Bangalore
Theological Forum, vol. 31 (December, 1999), 42.
17
https://etheses.bham.ac.uk/id/eprint/3348/1/Manoharan12PhD1.pdf (Accessed on 07/03/2022).
18
Joseph Mathew, “Indian theological studies,” Bangalore, vl 17 (march, 2009), 76.
19
Joseph Mathew, “Indian theological studies,” Bangalore, vl 17 (march, 2009), 76.
20
K.P. Aleaz, a tribal theology from a tribal-view (Kolkata: theology, 2002), 95.

6
 • Tribal theology affirms that all human beings including tribal people are created in the
image of God. It affirms the dignity and freedom of every human being. This theology
helps missionaries to have a task, that is to bring all people to faith and obedience.21

• Tribal theology affirms the goodness and beauty of God’s creation. That the goodness
of God’s creation includes tribal people’s cultures and traditions. Tribal religion was so
ancient, so missionaries reaching them with holding a unique understanding of Christ
through this theology.

• Tribal theology believes and affirms salvation of the whole person – physical, spiritual,
mental, and social as well. When this point brings out, All missionaries in India more
challenged to go to tribal as they feel concern for their hopelessness, oppression and
poverty. They feel of sense of service to God since bringing justice to the poor tribals
brings social upliftment to their lives.22

6.3.Feminist theology

• Status of Women
The status and role of women are unequal and limited compared to men. Dowry deaths are
common in the Indian setting. Women rapes, Devadasi system, sati and child marriage are still
found in India. Socially, economically and politically the women were powerless.23
The dowry system is a greatest evil. The women became a commodity in the marriage
markets. The limitation of law and the ignorance to human rights is another curse. Because of
illiteracy their awareness is minimal. There not given much participation in decision making
either in the family or in the society.24
• Approach to Mission
Feminist theology is a global theology, or rather, a family of contextual theologies
committed to the struggle for justice for women and the transformation of society. The feminist
theology emerges out of the experience of the women.25 Feminist theology itself has
background. Human can no choice to born as male or female. It shapes Christian language
about God and the world in and through the voices of women in the community. 26

21
K, Rajedhran, “Which way forward mission India” (Bangalore: SAICS Press, 1998), 128.
22
K.P. Aleaz, a tribal theology from a tribal-view (Kolkata: theology, 2002), 95.
23
M. Stephen, new trends in Christian theology (India :Serials publications,2019),110.
24
M. Stephen, new trends in …,110.
25
M. Stephen, new trends in …,111.
26
Kuncheria Pathil and Dominic Veliath, an introduction to theology (Bangalore: theological
publications india, 2013), 112 .

7
 The impact of Feminist theology in India made missionaries conscious about women status
in the society. The missionaries were the first to open doors for education to women by
establishing schools and colleges for women. Secondly in the matter of medical relief, in
general, and specially in meeting the special needs of women, the medical missionaries showed
the way. The training of nurses and midwives was intuited by medical missionaries with great
difficulty.

Reflection
Mission is always in context. That is, mission inevitably take place in concrete cultural and
geographical situations. However those who were engaged in mission have not always been
conscious of this fact. The result of this ignorance has been that context of the mission fields
has not been taken seriously as it ought to be.27 God’s invitation is to all in the community to
become God’s co-workers (1 Cor. 3:9) and participate in God’s continuing act of recreating
and uniting the whole of creation. The churches and its members are called to be engaged in
God’s mission and witness in unity according to the Context. The unity of the church is the
essential factor in carrying out God’s mission in all contexts. Unity brings to the world the
power of the gospel to do what humans cannot do alone.28

Conclusion
Missionaries were failed to understand the context, so their work in India not much influenced
before the contextualization. Doing mission in context that contextualization, the capacity to
respond meaningfully to the gospel within the frame work of one’s situation. The intension of
Mission is to transform the society and converse the people so it is needed to do mission in
context.

Bibliography
Aleaz, K.P. A tribal theology from a tribal-view. Kolkata: theology, 2002.
Bevans, Stephen B. Models of Contextual Theology. Maryknoll, New York: Orbis Books,
2001.
Bosch, David J. “Transforming Mission paradigm shift in theology in mission”. New York:
ORBIS Books, 2002.

27
Kanagaru, Jey J. “Mission and missions” (India: union bible seminary, 1998), 115.
28
https://www.cca.org.hk/mission-in-unity-and-contextual-theology/ (Accessed on 05/03/2022).

8
Jey J, Kanagaru. “Mission and missions”. India: union bible seminary, 1998.
Mathew, Joseph “Indian theological studies,” Bangalore, vl 17. March, 2009.
Massey, James “A Review of Dalit Theology,” Dalit and Minjung Theologies: A Dialogue,
Samson Prabhakar & Jinkwan Kwon (eds.). Bangalore: BTESSC/SATHRI, 2006.
Prabhakar, M.E. “Christology in Dalit Perspective,” Frontiers of Dalit Theology, V.
Devasahayam (ed.). Madras: Gurukul, 1997.
Pathil, Kuncheria and Veliath, Dominic. An introduction to theology. Bangalore: theological
publications india, 2013.
Rajedhran, K. “Which way forward mission India”. Bangalore: SAICS Press, 1998.
Stephen,M. New trends in Christian theology. India :Serials publications,2019.
Sudgen, Chriss. “Indian model for Wholistic Mission”. Delhi: ISPCK,2002.
Sumitra, Sunand. “Doing mission in mission”. Bangalore: Theological bible trust, 1995.
Webster, John C. B. “A Procedure for Preparing New Homiletic Sermons for Dalits,”
Bangalore Theological Forum, vol. 31, December, 1999.

Webliography

https://www.christianaid.org.uk/sites/default/files/2017-09/gcse-re-resource-lesson3.pdf
(Accessed on 06/03/2022).
https://na.eventscloud.com/file_uploads/ff735620c88c86884c33857af8c51fde_GS2.pdf
(Accessed on 06/03/2022).
https://etheses.bham.ac.uk/id/eprint/3348/1/Manoharan12PhD1.pdf(Accessed on 07/03/2022).
https://www.cca.org.hk/mission-in-unity-and-contextual-theology/(Accessed on 05/03/20200.