History of Contextualization

Abstract

The concept of contextualization has played a great role in mission circles but has also stimulated a lot of debate in theological circles (Koschorke, Ludwig, Delgado, and Spliegart 2007:129). The term contextualization was coined in 1972 by Shoki Coe (Shenk 2005:206; Wheeler 2002:77-80)1 as a technical term with regard to the field of missiology (Coe 1993:23; Rothenberg 2017:125)). Since contextualization as a word has been heatedly debated, it does not have a standard definition2 (Peters 2000:ix). Antony Billington adds that contextualization is a “notoriously slippery term” (2015:75) and that there is “massive theological disarray in the area” (Carson 1987:213). Contextualization has in one way or another replaced the traditional model known as indigenization; however, one should think twice before rejecting indigenous ideas or indigeneity and indigenization. Indigenization is “an attempt to make missionary Christianity ‘native’ in cultural terms” (Koschorke et al. 2007:129; Mammo 1999; Suda 2006; Akinsanya 1980),3 that is, “not a static concept” (Nicholls 2003:21). Indigenization is best defined as the “transfer of ownership into national hands. This transfer may include private actors as well as the state” (Chazan, Mortimer, Ravenhill, and Rothchild 1992:291).4