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What do we mean by contextual theology?

Our context is what surrounds us, the situation in which we live. Contextual theology is theology determined by the situation. You can of course say that all theologies are contextual. Not even the most abstract and antiquated forms of theological thinking come into existence in a vacuum. There is always an environment, i.e. a context, which has an influence on thinking. The question is WHICH context determines the direction? Whose perspective does theology take?

Context has many times been limited to private problems, at the expense of social perspective. Most theologians belong to the academic world or the ecclesiastical establishment in the rich and privileged part of the world. The problem is that many theologians usually do not regard this as a problem! Although they are determined by their special conditions, they describe their theology as time less, authoritative and of universal application.

Consequently, what differentiates contextual theology from tradition al or established theology is not that it comes to existence in a context. The point is instead that those who make contextual theology are aware that it is created in a certain situation/environment. This kind of theology has no claims of being timeless or universal. On the contrary, it openly shows that it chooses a perspective.

What perspective? It depends, of course, on the starting-point of the concrete situation where theology is formed. But there is a common denominator for all the different contextual theologies: a critical perspective that questions both the theological tradition and the social structure of which all of us are a part, both as oppressors and oppressed. Contextual theology is aware of and critical of unequal power conditions.

This leads to another criteria for contextual theology: it is partial, it takes side in conflicts, it stands up for the victims in a certain conflict; the poor, those who have been made invisible and reduced to silence. This viewpoint is based on the conviction that God him-/herself is present at the place of the exposed and stands on the victims' side. The starting-point is to interpret, in a liberating way, the biblical texts and the other Christian ways of expressing itself (relectura). Contextual theology brings forward a multiplicity of experiences, and becomes thereby a part-taker in the struggle against rigid traditions and oppressing structures. This liberation includes all of Creation, at every level: social, spiritual, political, gender, cultural, ecological. Contextual theology is therefore often called liberation theology.

There is a long line of different contextual theologies or liberation theologies, which have come up in different parts of the world and which work with different questions: liberation theologies in the Third World, feminist liberation theology, cultural theology, political theology, black theology, ecological theology, gay and lesbian theology etc.

How do we make contextual theology?

Contextual theology is created in a community, often in a so called base group. In this way of making theology, experiences become the most important issue. This means that everybody can make theology, through his or her everyday experiences. Methodically speaking, we work continually in a process, which can be described as a circle: discover - analyse - act. We strive for theory and practice (action) to go hand in hand.

Contextual theology is reflection on the reality where we live, here and now. The starting-point is a "perspective from below" which is about liberation from oppression. Reality is not equal, it is characterised by unequal power conditions. It is necessary to try to see through the often narrow-minded images of reality, which are brought forward for example in media. Therefore it is an important part of the theological work to practise one's own sensitive ear and to practise one's own ability to discover experiences which are reduced to silence. This may happen if marginalized aspects and experiences are brought forward and allowed to inspire liberating actions.

In order to make the issue of God relevant, there is a need for a critical analysis of reality. This analysis should be built upon knowledge from different areas of experience. There is not a religious sector that is more important than all other parts of reality. The important question, irrespective of if we belong to a church or not, is what we believe in. The important question is not whether God exists, but which god we worship and form our lives together with. Are money and success our god today?

Where is contextual theology made?

All over the world, right now, there is a process which aims at an increased democratisation of the churches. Base groups in the Third World have burst the frames of the institution of the church. In Europe, many groups have begun to co-operate in a network, Kairos Europe. Important achievements are also being made within the ecumenical, coonciliary process of justice, peace and the integrity of creation (JPIC). There are institutes for contextual theology in several places around the world. The work within the Institute for Contextual Theology in Sweden (IKT) is a part of this global network.

There are several different forms for participation in the work of the IKT:

• The IKT is an association with members and a democratically elected board.

• The IKT is an institute. It does not primarily exist in a building. It exists where its members and co-operators are. Persons who are interested can join one of the different working teams and research projects.

• The IKT wants to function as a network, nationally and internationally: The aim is that different groups in different places will be connected to each other, exchange experiences and inspire each other. Therefore, as a part of the network, a group can be totally independent from the institute. Groups may choose to be a local branch of the IKT. A local branch may by itself choose its own name and modes of work. Only individual members have the right to vote in the association of the IKT.

• The IKT wants to function as an independent critical party in dialogues with churches and fellowships of faith, universities and social movements in society: The vision is that the IKT will be a meeting place and a link for women's associations, peace- and environmental associations, solidarity movements and base groups within and outside the churches.