he notion of “contextual theology” has a long history, beginning with its gradual introduction in the “Fund for Theological Education”. The term gained prominence through both the World Council of Churches and the Lausanne Movement adopting it in the 1970s. Theologians in Africa and Asia were already interested in how cultural contexts affected the interpre-tation of Christianity, and the term “contextuality” was deemed a fitting metaphor for that enterprise. The practice of contextualising theology has much older roots; for example, theologians in India in the early 20th cen-tury developed in their projects a specific awareness of the significance of culture. There has of course for a long time, one might say from the begin-ning, been an awareness that Christian faith must be expressed in ways intelligible to specific contexts, as Robert J. Schreiter states in his extensive historical mapping. In general, most of the history of mission is character-ised by an intense awareness of how Christian beliefs, ethics, and practices interact with non-Christian cultures. In the past decades, contextual theol-ogy has developed significantly in both depth and scope, and the term is, as Angie Pears aptly states, “an evasive and fluid term to which a number of meanings, some contrasting, could and do attach themselves.