The starting point for contextual theologizing, forms the socio-political, religious, economic and environmental conditionalities of a society that determine the undeceivable reference of reflection. The variety of life-reference leads to a theological pluralism, as reflected in the names of liberation theology, Dalit theology, theology of tribal peoples, theology of the people, Minjung theology, etc. In the focal point are the experiences of people which are determined by their situations of poverty, marginalization and discrimination. Therefore, it is also about discovering a prophetic and critical assessment of the ideological reality in the light of the Gospel to the causal systems and structures. Accordingly, contextualization does not only mean the idea of adaptation or assimilation into an explicit Judeo-Christian Hellenistic environmental message to a new cultural environment, but it leads into a dialogue with the culture of the Gospel. Since in this sense, theological reflection can not be achieved through a 'beyond-life-world' point of view, it transcends the issue of contextualization and an understanding of inculturation, which operates with an essence of the gospel beyond the social and historical contingencies. As part of the post-colonial discourse, contextuality became a characteristic of the so-called third world theology, which accused the "European theology" has made the accusation, which having strayed from context gave birth to the sole standard of theological thought. More recently, the contextual reflection of the emancipatory moment has taken a step back, opposite of, "classical" theology, in favor of a new relationship of cultural particularity and universality of the Christian message in the current debate on globalization. 

In charge: Dr. Markus Luber SJ (luber(at)iwm.sankt-georgen(dot)de)