'Carib theology should be contextual'

Excerpts from the presentation by Dr Omar Davies at the launch of the book Caribbean Theology As Public Theology by Rev Dr Garnett Roper at the Jamaica Theological Seminary on Saturday, February 2, 2013.

Garnett Roper, in advancing the case for Caribbean theology, asserts that this should be a contextual theology - "a doing of theology". As such, he argues that Caribbean theology cannot be executed from an armchair. He quotes Gustavo Gutierrez, who opines that "it means sinking roots where the pulse of history is beating at this moment and illuminating history with the word of the Lord of history …".

Roper also cites William Watty, who argues that all theology, including western theology, is contextual, parochial and historically conditioned; consequently, western theology has bypassed and overlooked significant corners of the universe.

Roper, in advancing his own position on contextual theology, draws on what is termed 'public theology. He argues that public theology invites the Christian faith and theological reflection to the crossroads of human existence in the public square and the public domain. In that regard, he quotes Duncan Forrester, who argues that public theology seeks the "welfare of the city rather than the interests of the church."

This analysis leads to the following important conclusion. "This deploying of theology into the public debate is in quest for a better earthly future". This seemingly simple statement is, for me, fundamental, in that, it firmly contradicts much of the practice, as well as what is presented as Christian theology.

I found chapter three - Identity as the Issue of Caribbean Theology - to be perhaps the most interesting in the book. Roper argues that issues of identity feature prominently in the Caribbean for four reasons.

(a) Problems of identity are bound up with the learned, entrenched and reinforced self-doubt of the people of African decent.

(b) Caribbean identity is further affected by creolisation.

(c) Caribbean identity is further problematised by persistent poverty.

(d) The Caribbean has needed to find an identity (and here Roper quotes Burchell Taylor) "In the Shadow of Empire".

In my own view, reasons (a) and (d) should be combined. In terms of finding an identity "In the Shadow of Empire", Taylor argues that the peoples of the Caribbean have been reduced to being imitators, and never initiators of what is considered worthwhile. This to me fits perfectly into the first problem of an entrenched and reinforced self-doubt of the people of African decent in the Caribbean.

In pursuing the issue of Caribbean identity, Roper argues that Caribbean theology is concerned with the problem of identity. The Caribbean is not thought of as having any narrative of its own and its identity is not clear-cut. It is seen as a client, as conformist, as customers and consumers with nothing worthwhile in and of itself to contribute, save and except to the extent to which it approximates the metropolitan centre. Consequently, the development of Caribbean theology, which is concerned with Caribbean identity and the transformation of Caribbean society, must imply the Caribbean taking theological responsibility for itself.

In reviewing this chapter on the importance of Caribbean identity in the development of Caribbean theology, it is puzzling that greater focus is not given to the beliefs and theology of the Rastafarian culture. Nettleford has argued that Rastafarian theology does in fact have its own hermeneutics, which has been ignored to a great extent by theologians, Caribbean and others.

See Part II: The makings of Caribbean Theology next week.