What is contextual theology? The reason it is so dangerous to the Catholic Faith

Father Clément Barré writes on his blog

What is contextual theology?

On November 1, Pope Francis promulgated the Motu proprio “Ad theologiam promovendam” establishing the new statutes of the Pontifical Academy of Theology. This text is an opportunity for the Holy Father to express his vision of the place of theological reflection in the Church. For the Pope, “Theological reflection is called to a turning point, a paradigm shift, a “courageous cultural revolution [1]” which commits it, above all, to being a fundamentally contextual theology, capable of reading and interpreting the Gospel in the conditions in which men and women live daily”[2].

Cathcon:  Odious to call it a cultural revolution considering how many died during the Chinese cultural revolution.  But Francis is so Sinophile, he would not notice.   They can do anything and still be praiseworthy in the world he has constructed for himself.  And contextual theology is precisely that, the construction of an ethical world abstracted from and distorting Catholic theology.

This term of contextual theology is not an invention of Pope Francis, it is a current of contemporary theological reflection which developed following the Second Vatican Council. Contextual theology seeks to fulfill the ambition of the Council to “question the relationship between the Church and its faith, on the one hand, and man and the world of today, on the other hand[ 3]”. To understand what the pope is talking about, it is good to ask ourselves what contextual theology is, what its characteristics and methodology are.

1. Definition

We call “contextual theology” a theological reflection which is developed in a particular context and wishes to convey a discourse on this same context. Contextual theologies “are in search of the meaning of the Christian revelation for today’s man; they pay particular attention to the context, which influences both the perception of content and the way in which it is expressed [4]”

On the one hand the context is considered in that it influences the reception of Revelation, that is to say that theology cannot be done without considering the concrete situation of the one who thinks and of all the men who do so. 'surround.

On the other hand, contextual theology also intends to consider the context in that it influences the expression of this Revelation.

2. Features

i. A non-European theology

If we can see preparations for contextual theology in certain European authors or in the magisterium of the Second Vatican Council (notably the Gaudium et Spes constitution), it is essentially in a non-European environment that this theology develops.

The geographical feature has great importance here. Contextual theologies develop mainly in North and Latin America, Africa, Asia, etc. In their genesis, they present themselves as the apprehension of Revelation from a non-European reality and culture. It is a form of inculturation which refuses the universalist pretension of classical theology and returns it to the rank of a European, Western, and therefore itself contextual, appreciation of revelation.

ii. A theology marked by the human sciences contribution

It is not new that theology draws the tools for its reflection from other disciplines. Thus philosophy, historical science and even the natural sciences are valuable aids to the work of the theologian.

The originality of contextual theologies is that they are radically dependent on other disciplines and particularly the human sciences. Indeed, the apprehension of the context, necessary for all contextual theologies, is essentially done through the prism of the human sciences: sociology, history, economics, political sciences, etc. Thus, within the framework of contextual theologies these disciplines are not ancilla theologiae, but they are the raw material of the theologian's work. They become the object of study of theology with the risk of becoming its mistresses.

iii. A hermeneutic theology.

“[Contextual] theology is hermeneutic to the extent that its task is not only to expose the objective truth of divine revelation but to understand what can be said and communicated to man today on the basis of this revelation. It will therefore not be content with knowing the objective truth of dogmatic statements, but it will identify their meaning for today [5]”

iv. A praxis and a policy

The purpose of contextual theologies is not contemplative, it is practical. Their aim is to embody the faith in a particular context: “Starting from the context represents a radical turning point for theology. This means seeking in the story of Jesus, in his praxis, an orientation capable of providing a response to the vital problems that the contemporary world poses to individuals and to society [6]”

However, if they are a praxis, contextual theologies are not moral theologies strictly speaking, for two reasons: the first is that moral theology is finalized by the holiness of the subject, eternal life, the finality is transcendent then that contextual theologies have an immanent purpose, they aim at the transformation of reality. The second is that moral theology has the person as its subject, in contextual theologies the subject is collective: the community, society etc… In this its aim is generally political (in the technical sense).

3. Methodology

In its methodology, contextual theology operates in three stages: contextualization; decontextualization; recontextualization

- Contextualization: it is starting from the context that we intend to analyze by making man, his destiny, his living environment... fundamental data of theology. It is attentive and understanding listening to the problems, aspirations, desires and struggles of man in order to detect the signs of the times, the work of the Spirit...

- Decontextualization is the necessary effort to abstract the context to broaden the horizon of reflection: we expand to other contexts. The main context to which it is appropriate to expand is that of biblical revelation and ecclesial tradition but it is not the only one for those who do contextual theology, it is also necessary to take into account the context of ecumenism, of inter-religious dialogue, of other cultures etc… “A culture can never become the criterion of judgment and even less the ultimate criterion of truth [7]”[8]

- Recontextualization is the return to the primary context, enriched by the insights collected during the decontextualization “phase” to transform this context, making it progress towards more “justice” and “truth”. This is the practical and political dimension of contextual theologies.

“The reflection therefore starts from the situation of the people perceived as a theological place, that is to say as a place where the salvific encounter takes place between man and God in Christ, as a place where hic et nunc , the mystery of Salvation unfolds, the experience of Salvation illuminated by the light of Christian memory (Holy Scripture, tradition and Magisterium of the Church). Enriched by the experience of other contexts, theological reflection does not dissipate into ethereal speculation. On the contrary, it leads to new action constantly moving towards more “truth” and “justice” in relationships between men and with God, the Father of our Lord Jesus Christ and the Father of all. [9] »

[1] Pope Francis, Encyclical Letter Laudato Si on the Safeguarding of the Common Home, n°114, 2015

[2] Pope Francis, Letter in the form of Motu Proprio “Ad theologiam promovendam”, n°4, 01/11/2023

[3] Benedict XVI, Speech to the Roman Curia on the occasion of the presentation of Christmas wishes, 12/22/2005

[4] Léonard SANTEDI KINKUPU, Some recent shifts in the practice of contextual theologies – inculturation as Christian orthopraxis and inventiveness, Revue Théologique de Louvain, 34, 2003, p. 155

[5] Idem. p.157

[6] Idem p. 162

[7] S. John Paul II, Encyclical Letter Fides et Ratio on the relationship between faith and reason, n°71, cited by P. Léonard SANTEDI KINPUKU, idem p. 165

[8] Let us note here the paradox, we refuse to make the context the judge of faith which seems to restore its place to the biblical text and to tradition, and yet Revelation is returned to being only one context among others. 'other. On page 165 Father Santedi writes: “Contextual theologies cannot therefore deprive themselves of the light of the Gospel and of tradition”, the necessity of this reminder seems to us to have significant meaning for contextual theology.

[9] Idem. p. 168

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