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A Critique of Contextual Theology: Are the Meanings of the Biblical Texts Changeless or Adaptable?
By Author Eli Kittim
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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 “contextual theology” anyway? It’s 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 “setting 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 today’s 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
Theology
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. Aquinas’ philosophical conceptions were heavily influenced by the rediscovery of Aristotle’s 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, people’s 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
Theologies
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. That’s 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.
Let’s briefly define some of these theologies to get a taste of their doctrines. Minjung theology (lit. 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 Jesus’ mission statement, which some theologians call the Nazareth Manifesto (Lk 4.16-20), namely, the proclamation of “good news to the poor,” the release of prisoners, the “recovery of sight to the blind,” as well as letting “the oppressed go free.” 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 Jesus’ mission? Is Jesus really a political “liberator” 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 denied——after all, many were physically healed of all diseases, according to the narratives——nevertheless, given that the sermons of Jesus emphasize sin and the issues of the heart, one might reasonably argue that he’s referring to the prisoners of sin, and that the recovery of sight might be a metaphor for the truth that “will make you free” (Jn 8.32).
Similarly, many contextual theologies misinterpret the Beatitudes as political manifestos. Notice that Jesus says “Blessed are the poor in spirit,” not the materially poor (Mt. 5.3). Moreover, he doesn’t say blessed are those who are physically hungry and thirst. Rather, he says, “Blessed are those who hunger and thirst for righteousness, for they will be filled” (v. 6). So, we have the poor in spirit who will inherit “the kingdom of heaven” (v. 3), and those who hunger for spiritual righteousness who “will be filled” (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 “preferential option for the poor.” 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: “be transformed by the renewing of your minds” (Rom. 12.2); be “born from above” (Jn 3.3)! Clearly, this is a *spiritual* message that has few political implications. It’s 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
himself.
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 “nurturing” and “maternal” attributes.
This theology has inevitably led to the excesses of various sects who even describe Jesus as a woman. For instance, the “Dongfang Shandian” (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 “What Jesus Learned from Women,” 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 Junia’s spell. The implication is that both Paul and Jesus may have gained valuable knowledge from a woman named Junia. It’s all based on a single, isolated verse which doesn’t even hold a single shred of historical, textual, or literary evidence to substantiate the claim. Not only does it contradict Paul’s explicit statement in Galatians 1.11-12—-in which he says that his gospel is not of human origin and that he “did not receive it from a human source”——but 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 doesn’t 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 “meaning” to a text can have dire consequences.
The omission and replacement of the words of scripture with more “context appropriate” 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: “There 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 Jesus” (Gal. 3.28 NRSV).
Even though the Biblical texts were created within a cultural context and not in a vacuum, nevertheless the verbal plenary inspiration——the notion that each word was meaningfully chosen by God——supersedes 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 they’re largely irrelevant to the core message of the New Testament and the teachings of Jesus!
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God’s Gender in Contextual Theology: Should We Preserve the Biblical Text in Light of New Age Interpretations?
By Bible Researcher Eli Kittim 🎓
I’m all for women’s rights, and I admit that in heaven there is no gender (Gen. 1:26-27; Mk. 12:25). I also know that many members of the LGBTQ+ community have been **reborn** in God. It’s also true that the masculine form of God is sometimes added to the English Bible translations, as Bruce Metzger argues.
However, from a textual perspective, I disagree with the idea that every name of God in the Bible means God/dess in its original language, as some feminist theologians contend. Although conventional Jewish theology doesn’t ascribe the notion of sex to God, it’s clear that the gender of God in the Tanakh is presented with masculine grammatical forms & imagery. For example, in the Hebrew Bible, Elohim is masculine in form. Also, when referring to YHWH, the verb vayomer (“he said”) is definitely masculine; we never find vatomer, the feminine form. In Psalms 89:26, God is explicitly referred to as “Father”:
He shall cry unto me, Thou art my Father,
My God, and the rock of my salvation.
In Isaiah 63:16, God is directly addressed as “our Father":
Thou, O Jehovah, art our Father; our
Redeemer from everlasting is thy name.
The same holds true in the Greek New Testament. For example, Κύριος (Kyrios) is a Nominative Masculine Singular noun which means “Lord.” Θεὸς (Theos) is a Nominative Masculine Singular noun which means God. In Luke 1:68, the definite article ὁ (ho), which refers to the God of Israel (ὁ θεὸς τοῦ Ἰσραήλ), is a Nominative Masculine Singular (he). None of these phrases referring to the Lord (ό Κύριος) or to God (ό Θεός) have feminine forms in the original Koine Greek. Even the incarnated God is said to be male (see Rev. 12:5)!
However, many modern Bible translations furnish us with new additions, paraphrases, and grammatical forms that clearly deviate from the Biblical texts. They do not remain faithful to the original biblical languages in preserving their literal meanings. For example, there are numerous modern Bible translations——such as the NLT, the CEV, and the NRSV——which attempt to reword the original texts by adopting gender-neutral language. This is not simply a benign translation philosophy based on a feminist biblical interpretation, but it can also be seen as a tool for political activism in trying to change gender perceptions and alter the Bible’s authorial intent. This is theologically dangerous because when we tamper with the Bible’s grammatical structures we gradually lose the precise words of the revelations as they were given in their original forms. According to Wayne Grudem, the translator’s job is to translate the original language accurately and precisely rather than to offer opinions regarding gender-related questions.
The doctrine of verbal plenary inspiration——the notion that each word was meaningfully chosen by God——supersedes the cultural milieu by virtue of its inspired revelation. Therefore, the language from which the text is operating must be preserved without additions, subtractions, or alterations (cf. Deut. 4:2; Rev. 22:18-19). Accordingly, it is incumbent on the Biblical scholars to maintain the integrity of the text.
For example, since the mid-nineteenth century, 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, feminist theology, etc.) that lead to many misinterpretations because they’re largely irrelevant to the core message of the New Testament and the teachings of Jesus!