The domination of Biblical exegesis and Theological development by White male Europeans in the church’s history continues to be a mantra chanted by many who are seeking to do exegesis and theology from a post-colonial, anti-empire hermeneutic; in other words, there are many who disagree with what they feel is the impingement of one perspective on Christian reality and expression over others. It is true, that the male species of the European variety has dominated the construction of theological grammar, and the conclusions in exegetical decisions for centuries; but this does not mean that what has been constructed, and what has been concluded is not valid or sound, it simply reflects the reality that all theology, and exegesis is contextually derived. And this, in and of itself fits well with the Christian reality of indigenizing the ‘faith’ into particular expressions relative to the panoply present in the human race. The problem, of course, comes in, when one expression, does indeed become the norming one simply because it is the dominant one. But really what needs to be considered within this kind of ‘dilemma’ is whether we need to “chuck” this kind of ‘dominating’ expression for other contextualized readings of the Bible, and other contextualized theological constructions? That seems to be how some people want to proceed; by elevating ‘their’ particular contextualized production of theological and exegetical flare for what has in the past been the dominant one. But this doesn’t seem very ‘Christian’ either, we are just exchanging one dominate form of theology for another one; it is all about who has the ‘power’ it seems.
What if, instead, we acknowledged that, yes, indeed, there has been a domination of the theological landscape for many years, but instead of replacing that, why not place that into conversation with other expressions of Christian reality from different regions of the world, and different socio contexts from the dominant one? I think that is the better way to proceed. Todd Billings writes of all of this in his book The Word Of God For The People Of God. He quotes a Christian creed given voice by the Maasai Tribe in Africa, and then he concludes the section he provides this quote from with a summary about how contextualized offerings of theology and exegesis are inevitable within the Christian community, and that this is a good thing to be cherished, not a bad thing to be repudiated.
First the creed from the Maasai, and then Billings summarizing thought:
We believe in the one High God, who out of love created the beautiful world and everything good in it. He created man and wanted man to be happy in the world. God loves the world and every nation and tribe on the earth. We have known this High God in darkness, and now we know him in the light. God promised in the book of his word, the bible, that he would save the world and all the nations and tribes.
We believe that God made good his promise by sending his son, Jesus Christ, a man in the flesh, a Jew by tribe, born poor in a little village, who left his home and was always on safari doing good, curing people by the power of God, teaching about God and man, showing the meaning of religion is love. He was rejected by his people, tortured and nailed hands and feet to a cross, and died. He lay buried in the grave, but the hyenas did not touch him, and on the third day, he rose from the grave. He ascended to the skies. He is the Lord.
We believe that all our sins are forgiven through him. All who have faith in him must be sorry for their sins, be baptized in the Holy Spirit of God, live the rules of love and share the bread together in love, to announce the good news to others until Jesus comes again. We are waiting for him. He is alive. He lives. This we believe. Amen.
Here is Todd Billings summarizing how powerful the contextualization of Christian thought is, and how and why we should appreciate it. The Masai creed helps to illustrate the beauty of all of this, and the freshness available in the Christian faith as we serve and worship the living, loving God in Jesus Christ for us (pro nobis):
In summary, the indigenizing of the Christian message – tied to contextual readings of Scripture – is a work of the Spirit that we should celebrate. In terms of our norm stated at the outset (“scriptural interpretation from diverse contexts can be received as mutual enrichment, gifts of the Spirit”) that indigenizing can be used by God to open new doors for the understanding of Scripture. Unlike the Enlightenment tendency embedded in some historical-critical approaches to see the cultural particularity of the reader as an obstacle to be overcome, cultural difference in scriptural interpretation can be a sign of the Spirit of Pentecost making the word of God penetrate the idiom, narratives, and practices of various cultures. The very act of translating the Bible into many languages implies the striking claim that Christianity is a religion of revelation “without a revealed language.” There is no such as an untranslated manifestation of Christianity. “The church anywhere and everywhere is situated … in a translated environment.”
Christianity is a big thing, because it is grounded in its conditioned reality in Jesus Christ, from within the Triune life of God for all, not for some.
 J. Todd Billings, The Word Of God For The People Of God: an entryway to the theological interpretation of Scripture (Grand Rapids, Michigan: William B. Eerdmans Publishing Company, 2010), 121.
 Ibid., 122.