Biblio Format	Annotation
Ada, Mary Juliana and Isichei, Elizabeth. "Perceptions of God in the Churches in Obudu." Journal of Religion in Africa 7:3 (1975): 165-73.	One of the most interesting and least studied dimensions of Christianity in contemporary Africa concerns the way in which the churches are actually perceived at the grassroots level, in the villages. How are the various denominations seen, by those within, and without? How do traditionalists see the Christian presence, and define their own role in relationship to, it? The essay which follows seeks to shed some light on these questions, in a case study drawn from Obudu, one of the most remote areas in Nigeria. It is not presented as "typical"--though some of the responses may well be. Each such study must exist, as it were, in inverted commas. One must begin by delineating at least fragments of the context--in this case, the Obudu cultural inheritance, and the particular forms of mission activity which impinged on it.
Akinade, Akintunde E. "New Religious Movements in Contemporary Nigeria: Aladura Churches as a Case Study." Asia Journal of Theology 10:2 (1996): 316-332.	Case study of Aladura as a NeRM through five questions: 1) What are the reasons for the emergence of these churches? 2) What are their strengths and weaknesses? 3) What challenges do they offer to orthodox or mission churches? 4) What future is there for these churches? 5) What relationships--theological and ecumenical--are likely to emerge between them and older churches?
Anderson, Allan. "The Hermeneutical Processes of Pentecostal-Type African Initiated Churches in South Africa." Missionalia 24:2 (August 1996): 171-85.	Very little has been written on the subject of hermeneutics and African initiated churches (AICs). Not being a specialist in biblical studies, I do not presume to offer more than a cursory treatment of this subject, arising from reflection on research conducted in Soshanguve, in northern Gauteng between 1991 and 19952. Insights and remarks referred to in this paper were made by AIC church members during numerous interviews conducted'.
Appiah-Kubi, Kofi. "Indigenous African Christian Churches: Signs of Authenticity." Bulletin of African Theology 1:2 (July-Dec. 1979): 241-249.	Reasons for the emergence of the AICs, characteristics, reasons for their attraction and the indigenization of worship in them.
Arias, Mortimer. "Contextual Evangelization in Latin America: Between Accommodation and Confrontation." Occasional Bulletin of Missionary Research 2:1 (January 1978): 19-28.	Preliminary attempt to describe the Latin American evangelistic experience in terms of contextualization of the Gospel from an historical perspective.
Babalola, E. O. "The Impact of African Traditional Religion and Culture upon the Aladura Churches." Asia Journal of Theology 6:1 (1992): 130-140.	Explores the 'alarming' rate at which the Aladura churches are growing, especially their modus operandi in light of traditional culture. Argues for the contextualization of Christianity through the Aladura churches.
Baeske, Alberico. "Rereading Luther in a Third World Context." In Rethinking Luther's Theology in the Contexts of the Third World, ed. Nelson Kirst, 16-43. Geneva: Lutheran World Federation, 1990.	The topic we propose is a strange one. What does Martin Luther, a German theologian who lived at the passage from the Middle Ages to the modern era, have to do with the Third World? He barely knew of the existence of some areas belonging to this part of the world. In sum, Martin Luther encourages us 1) to wait for the uncommon purposes of God; 2) to confess Christ at the point which is imperative today; 3) to serve God in the oppressed; and 4) to get into their flesh. Using these topics as criteria for the present discussion of Luther's theology among us--I would prefer to speak of utilization of his theology for Christian militancy in the Third World--I come to his rereading of the freedom by grace and faith which was first confessed by the apostle Paul. I do not consider this freedom qua locus dogmaticus, but as the life lived by that former German Augustinian monk in a time of change in all areas of life. These changes were unbelievable until then, and most of them were caused by him. Because we long for a life in freedom, that is what interests--and, I hope, attracts, touches, and moves--us in Luther!
Bays, Daniel H. "Indigenous Protestant Churches in China, 1900-1937: A Pentecostal Case Study." In Indigenous Responses to Western Christianity, ed Steven Kaplan, 124-43. New York: New York University Press, 1995.	Bays devotes considerable attention to the manner in which both American and Chinese Pentecostalists transformed Western Christianity. He proposes that the period of 1900 to 1937 Protestant Christianity in China became much more diverse than perviously, and that the really important phenomenon during this period was the growth of independent or indigenous churches. He proposes six categories of churches which must be studied to gain a full picture of the time, and provides a case study of one of those categories: the True Jesus Church of (Paul) Wei Enbo and Zhang Lingsheng (Peter).
Berg, Jr., Clayton L. and Pretiz, Paul E. "Latin America's Fifth Wave of Protestant Churches." International Bulletin of Missionary Research 20:4 (October 1996): 157-9.	In The Gospel People of Latin America we identified five waves of Protestant advance, the fifth being the rise of autochthonous, or grassroots, churches. While much missiological literature covers the African Independent Churches, little has been written describing the corresponding phenomenon in the Americas. By "autochthonous" we mean churches that (1) have developed spontaneously, without a history of missionary involvement; or (2) were planted by missionary efforts of other Latin American autochthonous churches; or (3) were formerly mission related but have broken foreign links and reflect the people's culture in the deepest sense.
Beyerhaus, Peter. "The Christian Encounter with Afro-Asiatic Movements." In Christopaganism or Indigenous Christianity?, ed. Tetsunao Yamamori and Charles Russell Taber, 77-96. Pasadena, CA: William Carey Library, 1975.	This reflection determines the procedure of this chapter. In the first part I want to describe the phenomenon of the Afro-messianic movements in the categories of anthropology and comparative religion. In the second part I want to identify the syncretistic forces working in these movements from the missiological point of view. In the third part I want to indicate how an improved missionary communication could counteract syncretism by taking in possession the legitimate questions in it, and thus pave the way for a truly indigenous Christian church in South Africa.
Bookless, David. "Sadu Sunder Singh and Indigenisation." AETEI Journal 9:2 (July - Dec. 1996): 31-50.	In 1940 Nehru stated that most missions in India "represented British imperialism far more than the spirit of Christ." What made Nehru's negative verdict carry weight was the cautious and suspicious attitude of so many towards (a) the nationalist movement, (b) the transfer of ecclesiastical power to Indians, (c) Hinduism, and (d) Indian culture. As these are described two broad groupings of missionary thinking, the often silent majority, and those involved with higher-education, will be seen to emerge. Sunder Singh's impact on Indian, missionaries will be discussed in the light of these perceptions.
Brown, G. Thompson. "Why Has Christianity Grown Faster in Korea than in China?" Missiology 22:1 (January 1994): 77-88.	The article contrasts the rapid growth of Protestant Christianity in Korea with the slow growth in China during the missionary era. The question is asked: "Why the difference?" since both countries shared the same cultural and religious environment. The answer is to be found in five factors which characterized the Korea Mission: (1) the Nevius Plan which emphasized self-support, self-government, and self-propagation, (2) the support the Christian movement gave to Korean nationalism against Japanese aggression, (3) the independence of the church which was free of foreign control, (4) the cooperation which existed among various missions, and (5) certain distinctive religious traits which characterized the Korean people.
Chao, Samuel H. "Confucian Chinese and the Gospel: Methodological Considerations." Asia Journal of Theology 1:1 (1987): 17-40.	A study of how to communicate the Gospel in to the Confucian Chinese; explores 1) Chinese history and culture; 2) the teaching of Confucian thought and interpretation and 3) various approaches to convey the Gospel in China.
Chao, Samuel H. "John L. Nevius (1829-1893) and the Contextualization of the Gospel in 19th Century China: A Case Study." Asia Journal of Theology 2:2 (1988): 294-311.	Reviews the life and missionary career of Nevius and describes the Nevius plan and then presents the thoughts of Nevius on contextualization of the Gospel in the 19th century Chinese setting.
Chatfield, Adrian. "African Independency in the Caribbean: The Case of the Spiritual Baptists." Missionalia 26:1 (April 1998): 94-115.	The missiological Impact of the rapid growth of African Independent Churches (AICs) has often been noted in the African context. The recognition of the existence of equivalent groups In the African diaspora broadens the debates about the contextualization and indigenization of Christianity. This paper draws attention to the community of Spiritual Baptists in Trinidad, West Indies, founded by free slaves from the Southern States in the early 19th century. Their dual emphasis on baptism and possession by the Spirit of God Is accompanied by a high regard for healing and the ministry of every believer. Such a synthesis of African patterns of worship, Pentecostal practice and revivalist preaching offers to the wider church a model of ecclesiology which values the laity, rejects "powerful church" and holds within itself many cultural and theological traditions.
Chung, Chai-Sik. "Lessons from Two Centuries of Korean Christianity." International Review of Mission 85:339 (October 1996): 523-38.	The aim of this paper is to answer a general question: what have we learned from two centuries of Christian endeavor in Korea and how can we use that history to explore the shape of a theology for an age of globalization? It is important to listen to what our historical tradition has to say, but we also have to listen to what our contemporary experience is saying to us. We have to relate the text of Christian movements in Korea in the past two centuries to the contemporary context, continuously reinterpreting the text and its context within the "horizon" of shifting meaning and changing experience through history. Now that we are witnessing a great transformation in human experience, as we we are evolving from the parochial and tribal to the global, it is time for us to essay a new interpretation of the meaning of Korean Christian history. This way of doing theology is to understand Christian faith in terms of a particular context of Korean culture and social change in Korea, which was brought about by modernization and globalization.
Cohen, Eric. "Christianization and Indigenization: Contrasting Processes of Religious Adaptation in Thailand." In Indigenous Responses to Western Christianity, ed Steven Kaplan, 29-55. New York: New York University Press, 1995.	Cohen sets out to explore the parallel processes whereby Christian churches absorb indigenous elements (Christianization) and indigenous religions absorb Christian elements (indigenization). Through a detailed examination of the Christian-Buddhist encounter in Thailand, he demonstrates how different types of adaptation are the product of different sets of circumstances. Thus, for example, "in those relatively few instances in which elements of doctrinal Buddhism have been adapted to Christianity, the more central types of Kaplan's typology, particularly `incorporation' were involved; whereas in the process of adaptation on the level of popular religion the more peripheral types, ranging between `Christianization' and `translation,' predominated." From the Buddhist side, attempts to indigenize elements of Christianity were totally lacking at the level of doctrinal philosophical Buddhism. Moreover, even at the popular level Thai Buddhists showed less interest in Christianity than their Christian counterparts showed in Buddhism.
Cook, Guillermo. "Christian Responses to the Challenge of Native Spiritualities in Central America." Evangelical Review of Theology 21:4 (October 1997): 346-366.	In this article the author clearly empathizes with the Maya people of Central America in their past and present search to know God as expressed through rich images and symbols some of which reflect the glory of biblical imagery. The author explores the ways Catholic and Protestant indigenous Christians search for bridges to communicate the fullness of Jesus Christ while acknowledging that his uniqueness is a stumbling block to Maya spirituality. The insights of a team of Maya Presbyterian village pastors from Yucatan, Mexico in formulating their own confession of faith is particularly illuminating. For the Maya people to be unashamedly Christian and unashamedly Maya is a challenge to Christians in every culture.
Daimoi, Joshua. "The Church in Papua New Guinea: Change and Continuity." Evangelical Review of Theology 8:1 (April 1984): 58-72.	The author gives a helpful survey of the tension between change and continuity in the life of the emerging churches in a newly independent country whose society is confronted with enormous social, religious and political pressures. He has some perceptive comments on the shift in role of the western missionary from being a participant to becoming a spectator. The six main areas addressed are 1. National Churches and Overseas Missionaries, 2. National Policies and Church Work, 3. Weaknesses in the Church at Present, 4. Christian Ways and Ways of our Forefathers, 5. The Church and its Mission, 6. The Next Ten Years.
Daneel, Marthinus L. "Black "Messianism": Corruption or Contextualisation." Theologia Evangelica 17:1 (1984): 40-77.	This paper underscores the importance of a theological assessment of African Independent Churches. It portrays the negative judgment of some missiologists of the so-called messianic movements. On the basis of a western categorical approach, the churches of Shembe, Lekhanyane, and Kimbangu were incorrectly seen as non-Christian or post-Christian. In a discussion of the Christology, pneumatology, and eschatology of these movements, the inherent theological weaknesses are pointed out. It is contended, however, on the basis of empirical facts relating to the Shona Independent Churches in Zimbabwe, that the so-called black "messiah" figures are concerned with a legitimate contextualization of the Christian message related to their own cultural and religious background. In essence they represent defective but genuine Christian churches with a presupposed Christology, a prominent pneumatology, and a realized-futuristic eschatology. Two important matters emerge quite clearly: the essential role of empirical research in theology and the imperative need for ecumenical cooperation between the historic and independent churches, owing to the positive judgment of the Christian nature of the latter.
DeSilva, Ranjit. "House Church Movement Catches on among Sri Lanka's Urban and Rural Poor." Evangelical Missions Quarterly 27:3 (July 1991): 274-78.	Case study of contextualizing communication, power encounter, conversion, and worship patterns among Sinhalese Buddhists and the response.
Dovlo, Elom. "The Church in Africa and Religious Pluralism: The Challenge of New Religious Movements and Charismatic Churches." Exchange 27:1 (1998): 52-69.	Explores the challenges new religious movements (from ATRs, Islam, and AICs) pose to the contemporary African church and how the "mainline" church needs to respond to the challenges.
Escobar, Samuel. "Mission in Latin America: An Evangelical Perspective." Missiology 20:2 (April 1992): 241-53.	Some forms of evangelical and Pentecostal Protestantism that could be described as "popular" have grown significantly in Latin America during most recent decades. Social scientists and church leaders have been studying and interpreting the phenomenon, sometimes making use of conspiracy theories. Missiologists seem to have more adequate keys to understand it. This article provides a brief historical background from an evangelical perspective, and considers the missiological lessons that can be learned from this dynamic movement, using especially the insights of three Catholic missiologists who work as missionaries in Latin America.
France, Dick. "Critical Needs of the Fast-Growing African Churches." Evangelical Missions Quarterly 14:3 (July 1978): 141-49.	Exploration of theological, cultural, social and political problems and questions that must be faced and answered by national Christians and missionaries.
Fritz, Paul J. "Contextualizing the Message Through Use of Case Studies." International Journal of Frontier Missions 12:3 (July-Sept. 1995): 147-152.	Comprehension may best occur within the context of a story--a case study. Here is an article that shows us the wisdom of their use especially in light of Christ's own use of them and various lessons to be gleaned as we contextualize the Gospel to the unreached nations.
Gill, Kenneth D. "The Oneness Doctrine as a Contextualized Doctrine of the Trinity for Mexico." In Pentecost, Mission, and Ecumenism: Essays on Intercultural Theology: Festschrift in Honour of Professor Walter J. Hollenweger, ed. J. A. B. Jongeneel, 107-114. New York: Peter Lang, 1992.	Explains and explores the oneness doctrine of the Iglesia Apostolica of Mexico as a possible example of contextualized theology for the Mexican context. Concludes that Iglesia Apostolica doctrine is not a simple return to Sabelleniasm, but is more complex and is still in process of solidification and in need of "theological space" for developing their thinking before we attach the label "heretical."
Gute, Wayne. "How the Church Grew among Guatemala's Mam Indians." Evangelical Missions Quarterly 32:2 (April 1996): 188-95.	The Mam church leaders attribute their growth to: (1) prayer; (2) evangelism; (3) the good testimonies of believers; (4) (lie communication and teaching aids available to them;. (5) the New Testament in their language: (6) communion and understanding among the brothers; (7) giving everyone opportunities to serve; (8) maintaining friendships with those who are not yet believers; (9) unity in the work; (10) effective direction of the work; (11) music; (12) patience; (13) persecution; (14) home services. To these I would add (15) the chronological Bible training program with lessons taught by the Mam in their own language.
Hayes, Stephen. "Christian Responses to Witchcraft and Sorcery." Missionalia 23:3 (November 1995): 339-54.	The fear of witchcraft and sorcery seems to be endemic to human society, though the killing of suspected witches seems to be epidemic rather than endemic. Terms like "endemic" and "epidemic" are normally used of physical diseases spread by germs. I use the metaphor deliberately, because I believe that witchcraft and witch hunts can be seen in theological terms as aspects of a spiritual sickness, as I hope to show in this article.
Hill, Bradley N. "An African Ecclesiology in Process: Six Stages of Dynamic Growth." Missiology 16:1 (January 1988): 73-87.	Examination of self-perception of the CEUM church in Zaire over a 50 year span.
Hoogeveen, P. "Creedal Witness in African and Asian Contexts (1963-1980)." Exchange 15 (December 1986): 1-94.	After an initial introduction, the article presents texts of creeds and declarations from Africa and Asia.
Houghton, Graham. "Contextualisation of John P. Jones." In Doing Contextual Theology: A Festschrift in Honour of Bruce John Nicholls, ed. Sunand Sumithra, 153-66. Bangalore, India: Theological Book Trust, 1992.	John P. Jones was a man who, above all, wanted to see India come to Christ. He therefore made every effort to preach the Lord Jesus in a way that He could most clearly be understood and followed. He was an eclectic. He was in no doubt concerning the absolute uniqueness of Christ. John P. Jones was a pioneer in contextualisation, even though he did not understand himself in those terms. Eighty Years ago, he recognized that the greatest advantage to the Kingdom of Christ would only be realized when the Gospel was proclaimed and the Church established in culturally relevant terms.
Jacobs, Donald R. "The Church Takes Root in Africa." Mission Focus 10:4 (December 1982): 49-51.	The Mennonite churches in Africa are now well established and quite mature. Some have been privileged to go through times of prosperity as well as suffering; many spiritual giants have emerged in the African churches over these years since the initial introduction of the gospel. What is the situation in these first-, second-, and third generation churches today? Is the Mennonite church at home in Africa, or is it still a foreign church? How deeply has the Mennonite church penetrated Africa's soul? Has the Mennonite church become a truly contextualized church in Africa? This article explores these issues.
Jennings, Stephen C. A. "Sorting Out Spirituality in Jamaica: Pluralism and Particularities in Caribbean Theological Reality." Caribbean Journal of Religious Studies 15:1 (April 1994): 3-20.	The need to sort our spirituality in the Jamaican context is explored. Implications for the church discussed: architecture and furnishings, pulpiteering and teaching, hymnody. Ethical ramifications are also discussed.
Johnson, Todd M. "Contextualization: A New-Old Idea--Illustrations from the Life of an Italian Jesuit in 17th Century India." International Journal of Frontier Missions 4:1-4 (1987): 9-21.	In the following article Todd M. Johnson, in his evaluation of the 17th-century Italian Jesuit Roberto de Nobili, shows that contextualization itself, although a relatively new word, is certainly not a new concept. De Nobili is but one of myriad examples of missionaries throughout the centuries who successfully "did theology." Consequently, he, and they, are good role models for us today who follow in their footsteps.
Khiok-Khng, Yeo. "The Rise of Three Self Patriotic Movement (TSPM): Chinese Christianity in the Light of Communist Ideology in New China." Asia Journal of Theology 6:1 (1992): 1-9.	The TSPM is taken as a case study to gain insights and categories we can use in the task of constructing indigenous theologies. The paper has two purposes: 1) to observe the rise to the TSPM in and against the context of communist ideology and 2) to understand the nature and implications of the TSPM as a New-China-church in the light of the observed context.
King, Hazel. "Cooperation in Contextualization." Journal of Religion in Africa 16:1 (1986): 2-21.	The African Training Institute existed in Colwyn Bay, North Wales from 1889 until 1912 under the founder Director, Reverend William Hughes F.R.G.S., a returned missionary from the Congo. It functioned foremost as a practical training center for indigenous missionaries, whilst recognizing that some trainees--although generally converts--might contribute only to the increase of civilization through education and the spread of' skills. This paper concentrates on the interaction between the Institute and Dr. Mojola Agbebi--'divine church reformer and political agitator"--the founding Pastor of the first independent church in the Colony of Lagos, the Native Baptist Church.' A Yoruba by birth, Agbebi can be viewed as part of the broader contribution of Sierra Leone to Christianity in the Yoruba area, being born in 1860 shortly after his Saros father returned to his home with the gospel.
Knight, James. "A Numai Theology of Promise." In Doing Theology and People's Movements in Asia. ed. Choo Lak Yeow, 147-59. Singapore: ATESEA, 1986.	Covenants are made because of the promise they offer the covenanting partners. The perceptions of what a covenant promises, however, depend on the expectations the partners have. But the partners cannot always state their expectations. At times they are not even aware of their deeper expectations; or can express them only symbolically. Living in a covenant implies a growing awareness of one's expectations of what the covenant promises. While this is a process that can lead to great hope and joy, it can also be extremely painful. If the covenant is religious, deeper expectations will not be dealt with adequately unless a partner undertakes an accompanying process of theological reflection that evaluates his or her expectations and relates them to the promise which the covenant does in fact offer. This paper is about a covenant made by the Numai Catholic Community of the Simbu Province in the Highlands of Papua New Guinea. It is about a covenant they made with Jesus, who was born in Palestine, grew up there in the town of Nazareth, preached in Galilee and Jerusalem during his public life, dying horribly on a cross, only to rise from the dead and now offer them, through their covenant with him, his own self and life. This paper is also about the expectations the Numai Catholic Community have of their new life in Christ. Moreover, it is about the community's growing awareness of and reflection on the depth of their expectations and how these relate, or fail to relate, to the promise of their covenant, as it is presented to them in the scriptures and the teaching of the Church. In order to comprehend the meaning of their covenant for themselves, as well as for us, we must first build up a broad understanding of the cultural and religious background of the Numai Catholic Community.
Koch, John B. "Contextualization and a Confessional Church." Lutheran Theological Journal 19 (1985): 131-141.	The author gives an overview of the concept of contextualization used in the church today and identifies the stance of a confessional church, here the Lutheran Church of Australia, over against emphases in contextualization. He notes the use of the word contextualization since the early 1970s and gives subsequent developments. Stresses in contextualization are related to particular statements made by the LCA. The conclusion is that while the LCA can identify with much in contextualization, it cannot agree to disregard the normative role of Scripture and the centrality of Christ in any Christian message.
Lee, Jung Young. "Relationship Between Christianity and Shamanism in Korea: A Historical Perspective." Asia Journal of Theology 10:2 (1996): 333-347.	Examines the relationship between Shamanism and Christianity from the beginning of Protestant missionary activities in the late nineteenth century to the contextualization of Christianity in the present. Splits the development into four stages: 1) initial encounter and exclusivism; 2) exclusiveness without hostility; 3) dialogue and mutual enrichments; and 4) mutual transformation.
Lee, Sook Jong. "A Study of the Relationship of the Korean Church to the Indigenous Culture of Korea." Asia Journal of Theology 9:2 (1995): 230-247.	An examination of the beginnings of Christianity and its indigenization process in the Korean traditional culture and why Korean people have responded as they did to the Gospel. Involves reflections of the Christian faith to indigenous culture (shamanism, Confucianism, and "Hangul" or Korean vernacular). The purpose is to show how Christianity in Korea became a part of the life of the common people, which made church growth possible.
Massey, James. "Christian Dalits: A Historical Perspective." Journal of Dharma 16 (1991): 44-60.	The basic question addressed here is: Why Christian dalits? Even after becoming Christian? Particularly, when Christian religion upholds the principle of equality. Then why the conditions of Christian dalits are unchanged ? This problem as it stands today is well recognized in some circles both within the Indian Church/Christians as well as outside. But on the whole the blame is put on the caste system of Indian society. It is true that in general the caste system is the root cause of dalits in India. But is that the case of Christian dalits also? Or is their problem much deeper based or rooted in some particular religious understanding (of christian faith)? Besides addressing this question, discussion here also includes the questions of the missionary methods, their superiority complex, their response to the problem of the Christian dality, and also later on how Indian Christians/Church responded to the same issue.
Mastra, I. Wayan. "A Contextualized Church: The Bali Experience." Gospel in Context 1:2 (April 1978): 4-15.	Extensive case study of the Bali context and the Gereja Kristen Protestan di Bali as it has taken steps to contextualize the gospel in its context. Examines Bali history (and Hindu success), areas in which Christian miscommunication has taken place, and issues for contextualization.
Mastra, I. Wayan. "Contextualization of the Church in Bali: A Case Study from Indonesia." In Down to Earth: Studies in Christianity and Culture: The Papers of the Lausanne Consultation on Gospel and Culture, ed. Robert T. Coote and John Stott, 257-272. Grand Rapids: Eerdmans, 1980.	The recent history of the Bali Protestant Church, in its evangelism, mission, and church life, illustrates an attempt to follow as approach to mission that is more respectful of culture while at the same time opening new avenues of witness to the Gospel of the love of Jesus Christ. In this case study, we will look briefly at the land, its history, and culture. Then we shall examine how the Christian message has been related to different cultures throughout history. Finally, in conclusion, we shall see how the Gospel is "contextualized" in Bali.
McGee, Gary B. "Pentecostal Phenomena and Revivals in India: Implications for Indigenous Church Leadership." International Bulletin of Missionary Research 20:3 (July 1996): 112-17.	Given the magnitude of problems facing the world and the churches today, Pentecostals and evangelicals with traditional millennial agendas and strong hesitations about the involvement of the faithful in the broader applications of witness have much to learn from other Christians-including those in India of past generations-upon whom the Spirit has been outpoured.
McKinney, Carol V. "Conversion to Christianity: A Bajju Case Study." Missiology 22:2 (April 1994): 147-65.	Within a 55-year period, most Bajju (Kaje) of southern Kaduna State in northern Nigeria convened to Christianity. This research identifies factors that contributed to this widespread adoption of Christianity, including political, religious, sociological, and personal factors. Lack of political representation throughout the British colonial era and the imposition of Native Authority administration formed the context within which conversion occurred. While this structure of the administrative context tended to be oppressive to the non-Muslim ethnic groups, including the Bajju, from a Bajju perspective their widespread conversion to Christianity was a profoundly religious movement.
Meyer, Birgit. "'If You Are a Devil, You Are a Witch and If You Are a Witch, You Are a Devil.' The Integration of 'Pagan' Ideas into the Conceptual Universe of Ewe Christians in Southeastern Ghana." Journal of Religion in Africa 22:2 (1992): 98-132.	In this article I concentrate on the ideas of the members of the Evangelical Presbyterian Church, one of the five main mission churches in Ghana. In this church a serious power struggle is going on which might eventually even lead to secession. The members at the grass-roots level, and especially the participants in a prayer group within this church, strongly oppose the Moderator's struggle for Africanization. Their interpretation of Christianity differs considerably from his. In order to understand this power struggle it is necessary to grasp the ideas of the people at the grass-roots. On the basis of ethnographic material I want to make clear that the ideas of mission church members are not as Westernized as has been assumed. Instead they represent an 'African' synthesis opposed to the Africanization propagated by theologians. This case can therefore contribute to a better understanding of the issue of Africanization and the questions raised above.
Mijoga, Hilary B. P. "Hermeneutics in African Instituted Churches in Malawi." Missionalia 24:3 (November 1996): 358-71.	This study is based upon primary research done among eighteen African Instituted Churches from various districts of Malawi. The aim of the research was to carry out a detailed study of biblical interpretation in these churches. Its specific objectives were: to investigate the issues that are considered when preparing for exegesis; to find out problems faced by local exegetes when undertaking biblical exegesis; to examine the texts and themes popularly chosen and the reasons for their choice; and to assess the role of songs in biblical exegesis. Regarding the theological importance of this project, it may be pointed out that researchers on AICs in Malawi have approached them from the historical, sociological, and anthropological perspectives. The approach adopted in this research was theological, and specifically from a hermeneutical perspective. It was the intention of the research that the hermeneutics perspective adopted would a) pave the way for further theological studies of AICs in Malawi; b) help mainstream Christian Churches learn something from how these churches interpret the Bible, and c) avail the AICs themselves of the opportunity to gain something from the experience of their colleagues.
Minquan, Yao. "Indigenization in China in the First Half of the Twentieth Century." Chinese Theological Review 11:1 (1995): 31-41.	In contrast to the West, Chinese Christianity is truly a small and immature Church with a brief history and narrow area of impact. But one has only to probe a bit deeper in looking back and it is not difficult to discover that Christianity in China has its own momentum and flavor. God has given the Chinese Church too unique historical riches; for example, its independence movement, its indigenization movement, and the appearance of three branches of the Church - the Little Flock, or Christian Assembly Hall, the True Jesus Church and the Jesus Family. These are historical facts of great significance. In recent years, I have had occasion to look at the historical materials associated with these movements and sects frequently and I have formed various preliminary views which I would like to share with you here. I believe that the movements and sects mentioned above are in fact a way for Chinese Christians to protect the Church in China and transform its image as a "foreign religion"--a way to transform this religion from the West into one which grows in Chinese soil. Reprinted from East China Theological Review (1994).
Moffett, Samuel Hugh. "Early Asian Approaches to Non-Christian Cultures." Missiology 15:4 (October 1987): 473-86.	How did the early church (in this case, the Nestorian) cross cultural boundaries to spread the Gospel?
Moffett, Samuel Hugh. "The Earliest Asian Christianity." Missiology 3:4 (October 1975): 415-30.	Historical lens on contextualized approaches in the early church and lessons that can be drawn for contemporary Asian contextualization.
Mojola, A. Osotsi. "Vernacularization and the African Independent Churches Cross-Cultural Encounters: Some Preliminary Observations from Close Quarters." Africa Theological Journal 22:2 (1993): 130-46.	Impact of the translation of the Bible in vernacular languages from a Kenyan's perspective, with focus on the AICs.
Nthamburi, Zablon. "Toward Indigenization of Christianity in Africa: A Missiological Task." International Bulletin of Missionary Research 13:3 (July 1989): 112-18.	The objective of indigenization is to give expression to Christianity in African religio-cultural terms. It is an attempt to create a synthesis between African culture and Christianity. It aims at abolishing syncretism, which renders African Christianity ineffective. In presenting Christianity in a way that is congenial to the African experience and reality, African Christians win be enabled to live out their faith authentically and creatively. This article explores the African scene in regard to indigenization, dealing with history, African Theology, the AICs (and Kimbanguism in particular) and the task ahead.
Nussbaum, Stan. "New Religious Movements: Contextualization and Church Growth." Mission Focus 17:1 (March 1989): 11-14.	This article and the previous one in the series are based on the hypothesis that new religious movements by reason of their nature and their very existence have radical implications for four key discussions in current missiology. Having looked at their implications for partnership and dialogue, we now turn to the other two issues--contextualization and church growth.
Olowola, Cornelius Abiodum. "An Introduction to Independent African Churches." East Africa Journal of Evangelical Theology 3:2 (1984): 21-50.	The African Independent Churches are the fastest growing churches in Africa today. Because these churches are growing fast and have great influence upon the people of Africa, it is necessary to investigate their beliefs. It will then be necessary to briefly discuss what these churches are, why they grow, and what part of their theological. beliefs make them acceptable to the people.
Onibere, S.G.A. Ose. "The Phenomenon of African Religious Independency: Blessing or Curse on the Church Universal?" Africa Theological Journal 10:1 (1981): 9-26.	The eruption into the African religious arena of no fewer than six thousand religious movements in our present century is phenomenal enough to arouse curiosity. Indeed, much has been written on the phenomenon, but there is still much more to be done. The modus operandi in our treatment of the subject will be to look at the following: the circumstances surrounding the rise of the independency phenomenon; its relevance to the African situation; the quality of the independents; and the doctrinal position of the independent churches.
Oosthuizen, G. C. "Indigenous Christianity and the Future of the Church in South Africa." International Bulletin of Missionary Research 21:1 (January 1997): 8-12.	Analysis of the AICs in South Africa. Concludes that in South African society, where the major lines of cleavage have often been ethnically drawn, the strong AIC record of ethnic reconciliation and harmony will greatly benefit the peaceful development of this multiethnic nation. In spite of the power of secularization and the continued Western-oriented character of the mainline churches, African traditional spirituality and world view will not be destroyed but will continue to make their influence felt. The AIC churches demonstrate the power of worship and community life that is existential and holistic.
Ortiz, Manuel. "Circle Church: A Case Study in Contextualization." Urban Mission 8 (1991): 6-18.	One of the most creative and exciting ministries in Chicago during the late sixties and early seventies was Circle Church. This ministry, in a short time (approximately ten years), had a significant impact on the church nationally and on its immediate environment. The Circle Church model provides concerned Christians who are taking on the challenge of planting metropolitan churches with guidelines and cautions that will assist them in this mission. It is the intention of this author to evaluate the significance of this metropolitan city church as it changed life and society. That church of the '70s, the one portrayed in David Mains' book, Full Circle, is still a viable contextual model that has much to say to us today, especially to those interested in developing ministries in a metropolitan environment. I am convinced that Full Circle, written in 1971, is applicable and challenging for pastors and church planters wrestling with contextualization in the urban centers of our nation.
Osei-Mensah, Gottfried. "The Challenge of Christian Leadership in Africa Today." East Africa Journal of Evangelical Theology 8:2 (1989): 4-10.	The church of Jesus Christ in Africa has particular gifts as a result of the way God has dealt with us in our historical and cultural context. There are insights that we can contribute to the world church that nobody else is fitted to contribute in the same way as we are. This article reviews some of the areas where the African church has distinctive contributions to make for the renewal and enrichment of the universal church.
Park, Heon-Wook. "The Indigenization of the Gospel and Nationalism: A Study of the Korean Christian Church in Japan." In Perspectives on Christianity in Korea and Japan: The Gospel and Culture in East Asia, ed. Mark R. Mullins and Richard Fox Young, 47-60. Lewiston, NY: Edwin Mellen Press, 1995.	I shall focus specifically on the transplanting of Korean Christianity in the spiritual soil of Japan before and after World War 11. Within the close relations and interactions of the two countries, the question of Christian identity was crucial, for Korean Christians did not encounter their Japanese counterparts on an equal basis; rather, they were an ethnic minority forced to assimilate and adjust to the predominant order and values of Japanese churches. It is this process of accommodation and acculturation that is my primary research concern. Inasmuch as I was nurtured in that very Korean Christian community that became rooted in and then prospered in Japanese soil, my study of that transplanted tradition is at the same time an exploration of my own personal roots. Nonetheless, I hope that in due time my research results will enrich the Japanese-Korean Christian encounter and serve as a stepping-stone for the mission and work of Christianity in Asia. In recent times, churches in Korea have mounted evangelistic efforts in a number of urban centers in Japan, resulting in various independent denominations and churches. Unfortunately, trends among these churches are still too fluid to permit a comprehensive overview. Accordingly, I must concentrate on earlier evangelistic efforts among the large numbers of Koreans who migrated to Japan after being deprived of their livelihood.
Peters, Clifford. "Doing Theology Among the Ibanags." International Journal of Frontier Missions 4:1-4 (1987): 69-80.	The Philippine Islands are home to dozens of tribal groups like the Ibanags who consider themselves Catholic but who are very much animists. In this article Clifford Peters describes the Ibanags and their world view and offers guidelines for doing theology among such a people.
Pollitzer, Ph. "Ancestor Veneration in the Oruuano Movement." Missionalia 12:3 (November 1984): 124-28.	Today the Oruuano Movement may be characterized as being the Evangelical-Lutheran Church for the Herero in Namibia. It belongs to the Ethiopian type of Independent churches and allows its members ancestor veneration without reservation. It draws (in practice, rather than in principle) its membership almost exclusively from the Maharero faction of the Herero nation with the Mbanderu having their own church, the Church of Africa, which came into existence after political rivalries with the Maharero, and the Zeraua mainly staying faithful to the Evangelical Lutheran Church. This short article focuses on the phenomenon of ancestor worship in the Oruuano. How does it manifest itself? Which role does it play in the devotion and life of the movement?
Pretorius, Hennie. "The New Jerusalem: Eschatological Perspectives in African Indigenous Churches." Missionalia 15:1 (April 1987): 31-41.	In our attempt to discover eschatological perspectives in AICs, it is helpful to make a clear distinction between the explanatory theories and insights of scholars on the one hand, and the self understanding of these churches on the other. We shall trace whether empirical research (albeit of a very limited scope) bears out the generalized conclusions on the role of eschatology in these churches. To facilitate this investigation, we shall first survey some of the literature that contributes significantly to the understanding perspectives on eschatology in AICs. After this the results of research in which members of these churches responded, will follow. Finally conclusions will be drawn, relating the particular (the Transkeian sample) to the universal (the movement in Africa at large).
Ramirez, Eduardo Miguel. "Contextualization in the Local Church." Evangelical Missions Quarterly 14:1 (January 1978): 49-58.	A series of lessons learned about contextualization from youth work by an Argentine pastor in Argentina.
Ross, Kenneth R. "Crisis and Identity--Presbyterian Ecclesiology in Southern Malawi, 1891-1993." Missionalia 25:3 (November 1997): 375-91.	African theologies that relate Christian faith to traditional culture have, not really influenced the life of African churches. This is because these theologies have often ignored the concrete circumstances of the believing communities. The history of Christian communities In Africa could be used as a source for doing theology. The author uses four 'moments of truth' in the life of the Blantyre Synod of the Church of Central Africa Presbyterian (CCAP), to show how the ecclesiology of this Malawian church developed through its response to these crises. The crises are 1) the -imposition, of colonial rule in the 1890s; 2) the Chilembwe Rising of 1915; 3) the formation of the Federation of Rhodesia and Nyasaland in the 1950s; and 4) the breaking of the Banda dictatorship in the 1990s. This offers African theologians much promising material for 'drinking from their own wells' in theological construction.
Samuel, Vinay and Sugden, Chris. "Mission in the 1980s in Asia." Occasional Bulletin of Missionary Research 4:2 (April 1980): 50-51.	At the threshold of the 1980s the Asian church finds itself in lands with these contours. 1) Ninety-five percent of the population of 2 billion still lack meaningful contact with Christians. 2) Extreme and increasing poverty stalks the continent. The gulf between rich and poor within Asia and between Asia and advanced countries will yawn wider. 3) As both rich and poor nations in Asia struggle for bread, they feel constrained to limit freedom. Human rights will suffer. Ancient religions that have repulsed centuries of Christian witness will continue to assert themselves. Concludes: The church must address not only individuals but cultures by demonstrating in its own life God's judgment and salvation on those cultures. To do this in Asia we need churches that grapple with Asian religious world-views and sociopolitical situations in an authentically Christian way.
Schrag, Rhoda M. "Kimbanguist Beliefs Taught in Zambia: Law, Jesus Christ, Simon Kimbangu, A study of the Lusaka Congregation." Mission Focus: Annual Review 2(1994): 105-21.	In this study, the author centers on three questions that keep recurring in sermons and in conversations with people: (1) What must a person do to be saved, to inherit eternal life? Along with this, a corollary: What place does the law (Ten Commandments and Kimbanguist prohibitions) have in the life of the Christian? (2) What do Kimbanguists say about Jesus Christ? and (3) Who is Simon Kimbangu, apart from the historic founder of this church? He compares sermon statements in this Zambian congregation with the official statements of belief found in Diangienda-Kuntima's, their leader's, "Essence of Theology"' and checks whether church members affirm the beliefs of local church leaders, and whether church leaders themselves agree.
Scott, Kenneth D. "Latin America: Peruvian New Religious Movements." Missiology 13:1 (January 1985): 45-59.	Explores some indigenous movements in Peru from an evangelical perspective to help in the process of gathering materials on Latin American NERMs to facilitate understanding.
Shenk, Calvin E. "The Ethiopian Orthodox Church: A Study in Indigenization." Missiology 16:3 (July 1988): 259-78.	The Ethiopian Orthodox Church is a fascinating study in indigenization. Its deep rootage in the lives of the people is evidenced by the way in which the Church has been preserved since the fourth century in spite of repeated threats from enemies within and outside of Ethiopia. The church has Christianized important aspects of Old Testament and Hebrew culture as well as certain remnants of primal religion. It adapted beliefs and symbols which reflected and reinforced African traditions, and either absorbed or transfigured that which suited its purposes. The Ethiopian Church is an indigenous church, not an indigenized one. The process of its indigenization is described and important lessons from this rather natural development are identified that help in understanding the importance of critical contextualization. The successes and failures of the Ethiopian Church provide perspective for contemporary attempts at contextualization.
Shenk, Wilbert R. "Christian Conduct in Situations of Conflict." Evangelical Missions Quarterly 11:3(July 1975): 174-83.	Mennonite statement offered as guidance to help prepare personnel to face conflict contingencies with integrity. First, it identifies the context for all Christian witness, then follows a description of the complex of relationships with which every worker is involved, and, finally, some principles are enumerated that can guide the worker in emergency situations.
Shenk, Wilbert R. "Rufus Anderson and Henry Venn: A Special Relationship?" International Bulletin of Missionary Research 5:4 (October 1981): 168-71.	In light of their importance to Western missiology (for example, their respective roles in the formulation of the three-self definition of the indigenous church), this article explores the extent to which each influenced each other.
Shenk, Wilbert R. "The Origins and Evolution of the Three-Selfs in Relation to China." International Bulletin of Missionary Research 14:1 (January 1990): 28-35.	The most universally recognized concept to emerge out of the modem missionary movement in the nineteenth century was that the goal of mission was the indigenous church. A church could be said to be indigenous when it had become self-governing, self-supporting, and self-propagating. This concept was primarily the property of the missions. With missions now having passed into the post-modern period, rhetoric about the indigenous church ideal has faded away. There is one major exception, however. The Protestant church in China since 1949 has employed this framework for its self-definition and further development. We will first examine the origins of the concept and then explore the extent to which its usage in China since 1949 is in continuity with its earlier formulation.
Stam, John. "The Challenge of the Gospel in Nicaragua." International Bulletin of Missionary Research 9:1 (January 1985): 5-8.	I believe it would help evangelicals today, needing to take a perspective on Central America and specifically on Nicaragua, to return to the essentials of the Reformation heritage and rediscover their significance. They are too numerous to be covered in their entirety in this essay; we shall limit ourselves to just three emphases of the Reformation, which could revolutionize Central American evangelicals: (1) Scripture alone, sola scriptura, (2) grace alone, sola gratia, and (3) faith as obedience, fiducia/obedientia.
Steenbrink, K. A. "Indonesian Churches 1979-1984: Main Trends, Issues and Problems." Exchange 13 (December 1984): 1-31.	Looks at religions in Indonesia, the role of women in the church, theological developments, and theology in an Indonesian context from an ecumenical perspective.
Temme, Jon. "Jesus in the 'New World': North American Native Responses to the European Christ." International Review of Mission 77:305 (January 1988): 59-66.	In many ways the encounter between European Christology and native religions provides an excellent crucible in which to observe certain dynamics of indigenization and syncretism. On the one hand, the drive toward indigenization is clearly seen in the native experience; and this is in spite of the fact that what was being indigenized, namely Christianity, was clearly and closely aligned with the experiences of oppression, exploitation and near-annihilation. On the other hand, christological developments in native experience also reveal the possibilities of syncretistic alteration. Jesus sometimes became an "extra" spirit or deity for whom a role had to be found. Or he was often subordinated as intermediary to the real divinity of Power. It seems that questions raised long ago are still issues today. Must one stop being a native in terms of ethnic experience in order to be or become a Christian? Can there truly be such a thing as native Christology? Can Jesus find a home in the New World's indigenous religion? A definite satisfactory answer has yet to be advanced.
Thomas, Norman E. "Evangelization and Church Growth: The Case of Africa." International Bulletin of Missionary Research 11:4 (October 1987): 165-70.	Overview of the phenomenal growth of the African church; this article examines seven factors which gave rise to the growth: 1) holistic mission; 2) spontaneous witness; 3) indigenous leadership and the missionary role; 4) the self-supporting church; 5) church planting a priority; 6) the web of community; and 7) prayer and liturgy.
Tippett, Alan R. "Contextualization of the Gospel in Fiji: A Case Study from Oceania." In Down to Earth: Studies in Christianity and Culture: The Papers of the Lausanne Consultation on Gospel and Culture, ed. Robert T. Coote and John Stott, 287-307. Grand Rapids: Eerdmans, 1980.	The Gospel came to the Fiji Islands in 1835. In the subsequent century and a half, the Fijian church faced fundamental shifts in its cultural environment as the islands passed from pre-colonial into colonial and finally post-colonial history. Because of these cultural shifts, and because of the rich and innovative dynamics of indigenous Fijian life, we have in the Fijian church an ideal focus for the study of the contextualization of the Gospel-contextualization being defined as the process of making evangelism and the Christian life-style relevant to the specifics of time and place.
Tirkey, Boniface. "The Advasis and an Inculturated Theology." Indian Missiological Review 7:2 (April 1985): 152-170.	Broad discussion on what inculturated theology involves with a case study of the community based evangelism program among the Advasis (of India).
Van Nieuwenhove, Jacques and Goldewijk, Berma Klein. "Popular Religion, Liberation, and Contextual Theology: Exploring Some Questions." In Popular Religion, Liberation and Contextual Theology: Papers from a Congress (January 3-7, 1990, Nijmegen, the Netherlands) Dedicated to Arnulf Camps OFM, ed. Jacques Van Nieuwenhove and Berma Klein Goldewijk, 1-12. Kampen, Netherlands: J. H. Kok, 1991.	We have made observations and asked questions here concerning the need for a) an intercontextual dialogue on popular religion which exposes its socio-political and cultural identity and functions; b) an instrument of analysis that will permit anti-racist, anti-sexist and class options; c) an interpretation of changes in practices and forms of consciousness of the subject of popular religion, thus gaining a deeper insight into modifications in the symbolic universes. A theological approach to popular religion, however, also presupposes specific criteria and critical contextual hermeneutics which, in turn, call for inter-disciplinary cooperation. For the time being, however, the theological interpretation of popular religion remains a controversial issue, even within the EATWOT dialogue. In the following paragraphs we shall limit ourselves merely to some observations concerning the question of how contextual theologies are dealing with popular religion.
Van Nieuwenhove, Jacques and Goldewijk, Berma Klein. "The Implications of Popular Religions for Liberative Contextual Theologies." In Popular Religion, Liberation and Contextual Theology: Papers from a Congress (January 3-7, 1990, Nijmegen, the Netherlands) Dedicated to Arnulf Camps OFM, ed. Jacques Van Nieuwenhove and Berma Klein Goldewijk, 210-27. Kampen, Netherlands: J. H. Kok, 1991.	In this final contribution we shall limit ourselves to some fundamental observations and statements which really were the subject of discussion in the plenary sessions of the meeting. It is our intention to present them and to reflect on them in the light of the problems we were exploring in our introduction paper, taking into account some of the interventions published in this book. First we shall deal with questions concerning the definition of, and scientific approaches to, popular religion, including questions related to monotheism and 'paganism'. Secondly, we shall reflect on some questions related to the liberative potential of popular religion, including the problem of the politicization and instrumentalization of this religion, especially when a marxist approach to religion is followed. Finally, we shall focus on questions contextual theologies and churches face when confronted with popular religions. The central problem here remains the question of what resources popular religion offers to liberation and contextual theology and how contextual theology relates to liberation processes. The focus relies on method and contents of analysis.
Walls, Andrew F. "The Anabaptists of Africa? The Challenge of the African Independent Churches." Occasional Bulletin of Missionary Research 3:2 (April 1979): 48-51.	In regard to the AICs, article analyzes 1) What is the place of these movements within the history of religion as a whole? and 2) What is their place within African Christianity?
Westmeier, Karl-Wilhelm. "Becoming All Things to All People: Early Moravian Missions to Native North America." International Bulletin of Missionary Research 21:4 (October 1997): 172-76	Taking Paul's injunction from 1 Corinthians 9:19-23 literally, the Moravians, it appears, opted to become all things to the native people. Their level of contextualization was astounding. One form of contextualization was rooted in the ancient Moravian peace emphasis which, on the one hand, barred them from taking up arms during King George's War and, on the other, corresponded amazingly well with a centuries-old Native American peace vision. . . . Within a few years, however, in response to the "Moravian persecution," the Moravians opted for assimilation into the white American ethos in order to ensure the survival of their church in North America--a "contextualization" that could not but curtail their missionary outreach to the native people.
Westmeier, Karl-Wilhelm. "Themes of Pentecostal Expansion in Latin America." International Bulletin of Missionary Research 17:2 (April 1993): 72-6.	Several themes emerge on the expansion of Latin American Pentecostalism. They gravitate around the way Pentecostals experience the working of the Holy Spirit in the world in which they live--a world of poverty, injustice, and power politics; a world of Roman Catholicism, primal folk religiosity, and multiple Protestant church bodies. In this essay we explore 1) the sociopolitical dimensions of Pentecostalism 2) the relationship between Pentecostals and the World Council of Churches, especially as it appears in the periodical literature; 3) and the way Pentecostalism relates to Latin American folk religiosity.
Wittenberg, G. H. "Contextual versus Historicist Hermeneutics with Special Reference to Exodus 1-14." In The Relevance of Theology for the 1990s, ed. J. Mouton and Bernard C. Lategan, Pretoria: Human Sciences Research Council, 1994.	Drawing on Thomas Kuhn's concept of a "paradigm shift" theologians have claimed that an important paradigm shift is presently taking place from Western theology to Third World liberation theologies. Can this paradigm shift also be seen in the realm of Biblical Studies? Wittenberg argues that the paradigm shift in Biblical Studies is characterized by two different methodologies which can be termed historicist and contextual biblical exegesis respectively. He then explores historicist hermeneutics with special reference to the Exodus-interpretation of the three Old Testament scholars Hyatt, Noth, and Fohrer. Their dominant interest is shown to be the historical basis of the Exodus narrative, the main interlocutor being the critical modern person influenced by the Enlightenment. In liberation theology the interlocutor is the poor and oppressed. This occasions a shift away from the historicist position. The focus is on context, not only the present-day context, but equally the context in which the Exodus narrative was reactualized in Israel's long history of suffering under oppressive regimes. This occasions new scholarly questions and gives new insights into the meaning and significance of the Exodus narrative.
Yan, Zhang. "The Indigenization of Chinese Christianity." Chinese Theological Review 11:1 (1995): 61-64.	Although there is considerable history behind the dissemination of Christianity in China, Christianity still hasn't really put down any deep roots into Chinese culture. Why is this? This writer believes that the indigenization of Chinese Christianity is a key issue. There are at least two kinds of challenges facing the Church in China: the first is, how can our pastoral workers, and the staff and students of the theological seminaries deepen their own cultural understanding to seek bases for dialogue? The second is, how to lead these "Chinese Nicodemuses," currently outside the Church, into the fold and back to a shepherd? These are the challenges facing the Church in China at the present time. They are also crucial for the indigenization' of Christianity in China. Reprinted from Nanjing Theological Review (1995).
Zemin, Chen. "Christ and Culture in China: A Sino-American Dialogue." Chinese Theological Review 8 (1992): 63-91.	As part of a more general discussion of the relationship between Christ and culture, Prof. Chen focuses on the Chinese experience, discussing the the attempts at contextualization and inculturation which have been made since Christianity first came to China. He points out the difficulties which resulted from the historical identification of evangelization with cultural invasion, a history which continues to complicate the long process of transforming Christianity from a foreign religion into one which is essentially Chinese.
Zvanaka, Solomon. "African Independent Churches in Context." Missiology 25:1 (January 1997): 69-75.	The Zion Apostolic Church has made great attempts to contextualize the gospel; a process which is reflected among other things in their church structures, in their calling to conversion and vocation, in their worship, and in ritual life. The nucleus of the church consists of members with kinship ties. Dreams and visions are regarded as important channels of communication between the human and the divine. For them worship time is characterized by celebration and spontaneity. Baptism, faith healing, and consolation ceremonies are practices of special significance--it is here particularly where the process of contextualization is in evidence.