PIULA THEOLOGICAL COLLEGE

COURSE CODE: TH611 – Contextual Theology

LECTURER: Rev. Dr. Uesile. Tupu.

STUDENT:

Opeta. Ma-Chong.

Teniteni. Teniteni.

Iosefa. Ugapo

TASK: Presentation – Translation Model

DUE DATE: 23/10/2023

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INTRODUCTION:
Society goes through many changes, which requires many people to change their way of
approaching life and in particular the Gospel. That is where the Contextual Theology can take
form from the Christian perspective. But specifically want to focus on the Translation Model
and its contribution to the overall Contextual Theology and what it actually means. We will go
on to cover the definitions of the Translation Model, Inception - the beginning, design, and
application. This should further expand the understanding of the translation model and how
the model is expressed especially from a Christian perspective. Together with this, it will also
highlight views of scholars with regards to such a model and the connection to the Gospel.

DEFINITION:
To best explain the Translation Model is to take into account Charles Kraft’s view on the Model

which states ‘Doing theology with an eye on translating the Christian message into ever
changing and always particular context is no more than a recovery of the original spirit of
Christian Theologizing.’1 This is what defines the Translation Model, is not only capturing the
words but capturing the originality of the text.

The Translation Model can also be expanded and be known as the Model that ‘focusses on
Christian Identity in Continuity’.2 This means the that the Core Gospel that is an unchanging
deposit of truth. If we define the Translation Model in simpler terms it could be defined as not
just seeking a word for word collaboration such as doctrinal language of one culture to another,
but, rather translating the meaning of doctrines into another cultural context. 3 Once this is
translated the text might than sound or look quite different from the word for word reading.
Therefore, the Translation Model empowers itself in the ability be able to adapt. It is also
believed that ‘Adaptation’ is the most suitable term to describe the way liturgy needs to be
related to cultures.

1
Stephen B Bevans, ‘Models of Contextual Theology’, New York: Orbis Books, 1992. 38
2
Laurie Green, The Models of Contextual Theology – Stephen Bevans Thesis, Oregon: Orbis, 1992. 4.
3
Bevans, 37.

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Whether uncovering deeper meaning of the text, there is one thing that will not change which
makes the Translation Model different, which is the insistence of the message of the Gospel as
an unchanging message.4 We can simply say, this model is not just knowing the message for the
world but also needing to know the world in which the message must be communicated.

INCEPTION:
The Translation Model became a discipline in the 20th Century where scholars would start
noticing such a model.5 This would be where scholars would dissect and analyze texts to grasp
more details. Translation Model can be understood as one of the more popularly used models
under the umbrella of contextual theology. Not only that the Translation Model is popular but
is commonly used by people when they think of doing theology in context. 6 Practitioners of the
Translation Model believe that this model is the oldest way of understanding the context of
theology and what is found within the bible itself.7 Together with this, scholars also believe that
all models of the Context Theology are a form of Translation Model. This is because there is
always something that requires adapting or accommodating to a particular culture. 8
The aim of the Translation Model looks at the clarity of the Christianity which is the main
purpose. This model highlights its purpose in making the message of life understood clearly. But
also, the message of the Gospel brings light and peace to the dark and troubled world. 9
Together with this, Translation model is more accepting of all cultures or contexts but still holds
firm on the transforming power of the Gospel.10 The great thing about this model it can be
utilized by any person committed to any social context such as culture to be able to make ‘the
good news relevant’.11

4
Bevans, 41.
5
Christina Melick, ‘The impact of Translation Theory on the Development of Contextual theology’, Toledo: The University of
Toledo, 2007. 12

6
Bevans, 41.
7
Bevans, 42.
8
Bevans, 43.
9
Bevans, 44.
10
Bevans, 44.
11
Bevans, 44.

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DESIGN:
The Translation Model is designed to provide more essence to all Doctrine by not reading any
content word-for-word, but, what the affects of culture and the context. It is not just a
translation of words and grammar but more capturing the spirit and the text as Stephen E
Bevans mentioned in his writings.12 The Translation Model emphasizes of something from the
outside being made fit inside. For example, the Gospel coming from the outside coming into a
culture.
Many scholars speak of the Translation Model as having a ‘Gospel Core’. This ‘Gospel core’ is
interpreted by scholars in different ways. For example, Krikor Haleblin speaks of the Gospel
Core as the ‘Christ Incarnate’.13 Donald McGavran on the other hand emphasized the ‘Gospel
Core’ as the Triune God, the Bible and ordinances and doctrines in the Bible. 14 This highlights
only a couple of beliefs by certain scholars but one thing is certain by all these supporters of the
Translation Model is to strip the doctrine or practice to its Contextual Husk, then seek what is
called the ‘receptor situation’ which basically is to find the appropriate action or story to view
the message.15So therefore, the Translation Model takes into account the social and cultural
context.16 Nevertheless, whether one strips the content of Doctrine in search of experience,
culture, social location and social change which are important, there is one thing that does not
change, this is the Gospel Message. The Gospel Message must always be preserved. 17
Another aspect of the Translation Model is that the message is indirect rather than stated.
Together with this, the Translation model is best worked out in practice. Bevan best describes
the gospel as planting a seed from another location in a new location, the seed will sprout in
the new ground.18 That is his view of the Gospel; wherever it planted it will grow in whatever
context. The Graph below displays the work of the Translation model.

12
Bevans, 44.
13
Stephen B Bevans, ‘Contextual Theology for the Twenty-First Century’, Oregon: Pickwick Publications, 2011. 18

14
Stephen B Bevans, ‘Contextual Theology for the Twenty-First Century’, Oregon: Pickwick Publications, 2011. 19
15
Bevans, 45.
16
Bevans, 45.
17
Bevans, 41.
18
Bevans, 41.

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 Translation model19
Experience of the Past (Context) Experience of the Present
Scripture Human Experience (Personal, Communal)
Tradition Culture (secular, religious)
Social Location
Social Change

Unlike the overall Contextual Theology where the context is based in the Experience of the
present, Translation Model bases the context in the Experience of the past.20 This aligns with
the understanding and belief of the translation model which relies on the context of which
‘have been’.

APPLICATION:
As the Translation model is expressed by Bruce Flemming it is ‘putting the gospel into’.21 So
easily applying the Gospel into a different environment whether it is cultural or social and
letting it prosper. How do we apply the Translation Model now? As a society, practicing
Christians must understand how to actively insert the gospel based on the context and
environment. By understanding these environments it makes it easier to adapt the gospel
without disabling the truth of the Gospel. As we continue the theological journey and
restrictions of society today, there has to be a way in which the gospel can adapt in different
environments. As the world faces COVID people are restricted to travel and have less
interaction physically with the Church. However, that is the challenge for those called to spread
the Gospel. The challenge is finding a way to adapt the planting of the Gospel Seed without
losing the essence of the Gospel Message. We can apply this by allowing other forms of

19
Bevans, 44.

20
Bevans, 47.
21
Bevans, 47.

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communication to enable the spread of the Gospel, which might now be a different
environment, but it is the same gospel message. We are adapting and aligning with what the
past was and the culture was, with the reality of our day in age.

CONCLUSION:
Overall, we have uncovered the importance of the Translation Model. It is strict in its purpose
to maintain the purity of the Gospel. The preservation of the Gospel is very important to this
model and its Gospel Core. It is disciplined in that form, but on the same hand Translation
Model is flexible and able to adapt to cultural and societal environment or contexts. Truly it
relies heavily on the past events but is very modern in the sense that it can adapt to such
changes. We can establish the reason to which this model is popular with those who decide to
research the Context Theology. It is also accepting of participants and non participants to
practice such a model. Most importantly it is supported by many practitioners which all have
their own understanding of certain aspects of the model. However, the common denominator
that we established which that the Gospel message must be preserved and unchanged. Even
though the culture and environment changes, however, the message must always remain.
Adaptation is such an important aspect of this model which highlights the overall urge for this
model. In conclusion, this is a Model that could easily be effective in today’s society as we see
it. The many changes, the many cultures that the Gospel can and will adapt to if we can
effectively plant the seed of the Gospel if we first understand, adapt then make a move.

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BIBLIOGRAPHY:

Bevans, Stephen B ‘Contextual Theology for the Twenty-First Century’, Oregon: Pickwick
Publications, 2011.

Bevans, Stephen B ‘Models of Contextual Theology’, New York: Orbis Books, 1992.

Green, Laurie The Models of Contextual Theology – Stephen Bevans Thesis, Oregon: Orbis,
1992.

Melick, Christina ‘The impact of Translation Theory on the Development of Contextual theology’,
Toledo: The University of Toledo, 2007.