Biblio Format	Annotation
Adams, Daniel J. "Reflections on an Indigenous Movement: The Yoido Full Gospel Church." The Japan Christian Quarterly 57:1 (Winter 1991): 36-45.	A number of questions arise about the huge numerical success of the Yoido Full Gospel Church. Why has this church been so successful? Who is Cho Yonggi, and how did he become the pastor of the largest Protestant church in the world? Is the Yoido Full Gospel Church an indigenous form of Christianity, or is it a new religious movement? Is it possible to transfer its religious belief and practice to other countries, such as Japan?
Bessenecker, Scott. "Paul's Short-Term Church Planting: Can It Happen Again?" Evangelical Missions Quarterly 33:3 (July 1997): 326-32.	After briefly surveying and drawing lessons from some of Paul's church-planting methods, I would like to draw attention to three primary areas of comparison between his day and ours: 1) cultural conditions; 2) spiritual conditions; and 3) potential "entry points" for gospel witness--and show that we, like Paul, can trust God to raise up the essential components of an indigenous church in time frames ranging from one month to one year.
Birkey, Del. "The House Church: A Missiological Model." Missiology 19:1 (January 1991): 69-80.	This article focuses on the house churches of the New Testament and their unique socio-physical structure. Since all the churches of the New Testament were communities small enough to meet in somebody's private home, certain theological and sociological ramifications arise out of this stark reality. From this data we can observe a "missionary model" which has relevancy for contemporary mission and church planting. Examples of effective church decentralization in the Two Thirds World further support this thesis.
Brislen, Mike. "A Model for the Muslim-Culture Church." Missiology 24:3 (July 1996): 355-67.	A church consisting of believers coming out of a Muslim background must be contextualized into the local Islamic context. This contextualization must reach deeper than simply adopted worship forms; it must touch emotional, psychological, and theological levels of world view The needs of believers must be met by the church in this context of Muslim culture. The church must worship, express community, and witness to the kingdom of God in a Muslim context. This article presents one such vision and model. This model attempts to take with equal seriousness both gospel and culture. As indicated by the word vision, this article represents beginning rather than finality.
Brown, Dan. "Is Planting Churches in the Muslim World 'Mission Impossible'?" Evangelical Missions Quarterly 33:2 (April 1997): 156-61.	Advocates that the task is not impossible, and presents a seven phase plan for church planting in Muslim contexts.
Chatterji, Saral K. "Indigenous Christianity and Counter-Culture." Religion and Society (Bangalore) 36 (1989): 3-17.	Prof. S. K. Chatterji points out that " the culture and religion of millions of Indians, including the Scheduled Castes and Tribes, have seldom'" featured in the indigenization efforts - of Indian theologians With quotations from the poetry of Narayan Vaman Tilak and Gurram Jashua, the , Andhra" Dalit Christian poet, Mr. Chatterji illustrates the gulf between the two situations in which theological reflections now have to be done.
Cho, Paul Yonggi and Hurston, John W. "Largest Korean Church's Home Cell Units." Asian Perspective No. 26 (n.d.): 1-21.	Cho's story of how cell group thinking developed in his church.
Cook, William. "Historic Patterns in Protestant Grass Roots Communities." Occasional Essays 9:1 (June 1982): 3-40.	The significance of the. Catholic comunidades cannot be fully grasped until they are seen within the sweep of church history. They are not isolated phenomena. And Protestants need to consider the comunidades against the background of the numerous community movements which appeared from the time of the Reformation onward. What similarities are there? What differences? Does the presence of grass roots community in contemporary Catholicism have anything to say to the absence of grass roots community in much of historic Latin American Protestantism? I will begin by pointing out the existence of historic precedents--particularly Protestant ones--for what is currently happening in Catholic Latin America.
Cook, William. "The Challenge of the Catholic Comunidades to Protestant Mission." Occasional Essays 10:1 June 1985): 84-95.	The Catholic communities have profound implications for Protestant evangelization in Brazil and in Latin America, The challenge is historical, hermeneutical, ecclesiological and missiological.
Dale, Kenneth J. "Transforming Barriers into Bridges." The Japan Christian Quarterly 43:3 (Summer 1977): 153-60.	In this article we will consider three broad areas of Japanese cultural characteristics: first, the area of group-centered social structure; secondly, the area of dependency in personal relationships; and thirdly, the area of individual mentality, specifically as regards nonrationalistic ways of thinking. In each of these three areas we will attempt first to describe the cultural characteristic under consideration and then discuss and illustrate how this cultural trait has been a barrier against Christian impact in Japan, a disadvantage for Christian church growth, and then how it could be or is being utilized as a positive advantage to promote Christian growth, that is, how it might be a bridge for extending Christian impact in Japan.
Davis, Charlie. "What Church Planters Need to Know About Dancing in Venezuela." Evangelical Missions Quarterly 33:1 (January 1997): 50-57.	Explores Venezuelan cultural issues to fit dance into the schema of culture as a vehicle of expressing cultural identity. Proposes it as a valid element within Venezuelan churches.
Douglas, Stephanie R. "Bringing Order to Chaos: The Role of Typologies in the Study of African Christian Movements." Mission 5 (1998): 257-73.	This study has shown that a good typology will yield many fruitful areas of study. Ogbu Kalu chose a clear and limited set of variables for his typology which reveal his stance regarding African historiography and the assessment of church movements (Kalu, The Embattled Gods, London: Minaj Publishers, 1996). By studying the variables of his typology, we discovered that for Kalu, ACM research must begin by addressing the problem of church. A comparison of types, a computational analysis and the application of findings from other research to Kalu's typology point us to other promising areas of research. At the same time, we saw that typologies answer a limited set of questions according to the variables chosen. For example, Turner's typology helps students understand the historical and sociological origins of AICs, whereas Kalu's typology raises theological issues concerning ACMs. Finally, I hope this paper has convinced at least some skeptics that typologies are indeed immensely useful things.
Eenigenberg, Don. "The Pros and Cons of Islamicized Contextualization." Evangelical Missions Quarterly 33:3 (July 1997): 310-15.	Recently, some missionaries to Muslims have suggested a different kind of contextualization. In this new approach, missionaries encourage believers from a Muslim background to remain within the Muslim community. Believers maintain their Muslim identity and learn to practice their faith using Islamic forms and terminology. They meet in congregations culturally distinct from existing Christian congregations In the area. This approach is explained and evaluated, with suggestions for an alternative approach to this type of "Islamicized contextualization."
Eitel, Keith E. "'To Be or Not To Be': The Indigenous Church Question." Faith and Mission 13 (1996): 13-34.	This article examines the subject of indigeneity. Associated terms also enter into the discussion. There are sections in this chapter which aim at defining each major term, surveying selectively the historic development of these concepts in the modern missions era, and providing a strategic assessment of the issues involved considering prevalent missiological circumstances.
Garcia, Sixto J. "Further Reflections on the Christology and Ecclesiology of Small Ecclesial Communities." In Small Christian Communities: Imagining Future Church, ed. Robert S. Pelton, 27-34. South Bend: University of Notre Dame Press, 1997.	These reflections are meant to be a meditation on small Christian communities. 1 will draw from my own experience with and within small Christian communities as they celebrate and minister in South Florida and, more specifically, within the Diocese of Palm Beach. I choose to keep this concrete experience of SCCs in my diocese as my constant source of theological qualification and critique, since I feel that general theological reflections always need specific historical grounding to be true and vitally authentic. I propose to look at three particular aspects of the SCCs: First, I would like to meditate on the role of the trained theologian active within the SCCs. Second, I intend to look at the SCCs as the privileged place for a fully experienced kenotic Christology. Third, I will attempt to argue that the kenotic identity of the SCCs will challenge the present and future Church to be a kenotic Church--more than that it will summon the Church to realize that she can only be Church as kenotic, suffering, servant Church.
Goble, Phil. "Reaching Jews through Messianic Synagogues." Evangelical Missions Quarterly 11:2(April 1975): 80-87.	Early paper describing and advocating messianic synagogues.
Hayward, Douglas. "Measuring Contextualization in Church and Missions." International Journal of Frontier Missions 12:3 (July-Sept. 1995): 135-138.	Mission leadership should not take for granted that their church planting efforts are indeed the local expression of faith, but rather submit it to evaluation and scrutiny in light of the following indicators for measuring contextualization.
Healey, Joseph G. "Basic Christian Communities: Church-Centred or World-Centred?" Missionalia 14:1 (April 1986): 14-32.	In describing BCCs in Latin America, it is necessary to consider the many meanings and offshoots attached to the term and the wide diversity of national and local expressions. Thomas Bruneau, a specialist on Latin America, says that the spread of BCCs is probably the most significant among the numerous and portentous changes taking place in the Catholic Church in Latin America today.
Hedlund, Roger E. "Indian Instituted Churches: Indigenous Christianity Indian Style." Mission Studies 16:1 (1999): 26-42.	The exceptional growth of the Church in the non-Western world during the twentieth century has been characterized by a diversity of localized cultural expressions. Social accommodation and cultural assimilation of the Christian faith are part of an essential ongoing process everywhere including India where for the most part, little is known about such movements. Yet many exist and they represent a significant expression of vibrant Christian faith in South Asia today as is documented by the Churches of Indigenous Origins (CIO) research project which is beginning to yield considerable information. This is a team project supported by the Pew Charitable Trusts administered through the Overseas Ministries Study Center in New Haven, Connecticut. The project is under the direction of Roger E. Hedlund in South India, and 0. L. Snaitang in North East India. This article is but an introduction to the subject.
Hellwig, Monika K. "Christologies Emerging from the Small Christian Communities." In Small Christian Communities: Imagining Future Church, ed. Robert S. Pelton, 27-34. South Bend: University of Notre Dame Press, 1997.	Hellwig gives a clear exposition of the general grounds for a theology arising from the small Christian communities: the primacy of praxis and the need for continuous reflection on experience. She also mentions the foundational principle of the hermeneutical privilege of the poor. Most of her paper, however, is devoted to the notion and implications of an ascending Christology, which she takes to be characteristic of the theological reflection of the small Christian communities.
Hollenweger, Walter J. "The Theological Challenge of Indigenous Churches." In Exploring New Religious Movements: Essays in Honour of Harold W. Turner, ed. A. F. Walls and Wilbert R. Shenk, Elkhart, IN: Mission Focus Publications, 1990.	The indigenous churches of Africa provide three challenges for our own theological thinking: 1) to recognize a return of Christianity to its (third-world) roots; 2) the search for a new ecumenical and intercultural theology; and 3) the search for the practicalities of such an an intercultural theology, including three topics of vital concern: a) dreams and visions, b) healing of the sick and c) propositional and oral communication.
Hrangkhuma, F. "How Redemptive Analogies Can Help Churches Grow." Evangelical Missions Quarterly 28:2 (April 1992): 182-87.	Through presenting a case study of the Mizo people in northeast India, the author advocates the use of redemptive analogies, but notes that it is dangerous if we identify the gospel with the indigenous religion and make few conceptual changes.
Ismail, Zafar. "The Muslim Convert and the Church." International Review of Mission 72:287 (July 1983): 385-92.	To incorporate converts into the church, two main approaches have been advocated: 1) The converts are brought into the fellowship of the local church; and 2) The converts are organized separately into a "Muslim church", defined as a company of people completely committed to Jesus Christ and the teachings of scripture, yet remaining within the community of Islam, and retaining many of the cultural forms of Muslim society. Both these approaches emphasize the centrality of the church, but the second bypasses the local church and seeks the formation of a new church of Muslim converts. This article explores the issues involved.
Jafta, Lizo. "'Shalom'--Paradigm for a Living and Prophetic Church." Missionalia 14:3 (November 1986): 127-33.	A living prophetic church has always been undergirded by three basic characteristics: worship, justice/righteousness, and compassion. This is the triad behind the Hebrew word shalom, often found in the mouths of people today. In an attempt to present the outlines for a living and prophetic church in South Africa I want to focus on this word and discuss the implications of this triad as outlines of a prophetic and living church in South Africa. These were the outlines of the Hebrew congregation, the congregation of the Covenant, and I believe that they are still the basic outlines for the church and can serve as a criterion for any church engaged in prophetic social witness.
Kailing, Joel B. "Inside, Outside, Upside Down: In Relationship with African Independent Churches." International Review of Mission 77:305 (January 1988): 38-58.	Explores the AICs: how we have responded to them; how we need to listen to them, how we should speak to them (including a typology of the AICs). Posits that when we listen to and learn from each other, an overturning of the world's categories (such as in Acts) can take place.
Kalilombe, P.A. "Self-Reliance of the African Church." Bulletin of African Theology 1:2 (July-Dec. 1979): 205-228.	Takes up the moratorium challenge at the practical level as it confronts the Roman Catholic Church in Africa.
Kalu, Ogbu U. "The Peter Pan Syndrome: Aid and Selfhood of the African Church." Missiology 3:1 (January 1975): 15-29.	The African church is dependent in part because of missionary patterns of aid. How can it move towards a biblical self-reliance?
Kasdorf, Hans. "Indigenous Church Principles: A Survey of Origin and Development." In Readings in Dynamic Indigeneity, ed. Charles H. Kraft and Tom N. Wisley, 71-86. Pasadena, CA: William Carey Library, 1979.	Kasdorf reviews some of the historical data already mentioned as he surveys the origin and development of indigenous church principles. He concludes that there is a need to develop a mechanism by which the values, theories, concepts and ideals of indigeneity can be evaluated. His conclusion points to the need for the dynamic equivalence theory and measurement scales.
Kraft, Charles H. "Dynamic Equivalence Churches: An Ethnotheological Approach to Indigeneity." In Readings in Dynamic Indigeneity, ed. Charles H. Kraft and Tom N. Wisley, 87-111. Pasadena, CA: William Carey Library, 1979.	As a theological and cultural synthesis Kraft introduces what he calls an ethnotheological approach to indigeneity. This is the key development in contemporary indigeneity theory that provides the focal point of this reader. Kraft's expertise lies in anthropology and linguistics with a focus on Bible translation. He thus applies "dynamic equivalence" to indigeneity. He contends that a good church should function within its culture like a dynamic equivalence Bible translation functions within its language. Thus, the proper aim of a Christian church in its culture today is to have the kind of impact that New Testament churches had within their cultures.
Kraft, Charles H. "Dynamic Equivalence Churches in Muslim Society." In The Gospel and Islam: A 1978 Compendium, ed. Don M. McCurry, 114-124. Monrovia, CA: Missions Advanced Research & Communications Center, 1979.	In this presentation I want to briefly raise five issues vitally related to the concept of "Church" in the context of Christian witness to Muslims. These considerations combine to produce for us a new vision of what the people of God should be in Muslim societies. The creation of groupings of God's people who produce such an equivalently dynamic impact within their societies is the goal of what I am calling "Dynamic Equivalence Churches" (Kraft 1973). This is a "concept paper" and, therefore, high on theory and low in illustrative material.
Kraft, Charles H. "Dynamic Equivalence Churches." Missiology 1:1 (January 1973): 39-57.	Integral to sound theology is sound anthropology. Dynamic equivalence is the model for churches that we should practice and teach. Formal correspondence models such as the "three-self" concept result in the same kind of foreign, stilted product as the Bible translations produced according to that model.
Kraft, Charles H. "The Church in Culture--A Dynamic Equivalence Model." 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, 211-30. Grand Rapids: Eerdmans, 1980.	A "dynamic equivalence" church, on the other hand, is the kind of church that produces an impact in its society equivalent to the impact that the original church produced in its cultural environment. To be sure, it will have need of leadership, organization, education, worship, buildings, behavioral standards, and means of expressing Christian love and concern to the people of its own culture who have not yet responded to Christ. But it will look for ways and styles of operating that are appropriate and understandable to the receptors. At the outset, it is possible that the cultural forms available to the church may be only minimally adequate to the tasks at hand. Despite such limitations, however, a dynamic equivalence church will take indigenous forms, possess and adapt them for Christ, and thereby begin the process that will transform them to serve Christian ends and convey Christian meanings to the surrounding society. According to the above conception, a dynamic equivalence church (1) conveys to its members truly Christian meanings, (2) responds to the felt needs of its society, producing within it an impact for Christ equivalent to that which the first century church produced in its society, and (3) appropriates cultural forms that are as nearly indigenous as possible.
LaPointe, Eugene. "Africans' Ancestors Veneration and Christian Worship." Mission 2 (1995): 207-218.	I cannot just ask the question: what are the elements of the traditional religion of the Basotho which can be introduced into Christian worship? This would be to stay at the level of adaptation. Maybe this can be done and should be done, at least at a certain stage, but the real questions to ask are: what is the Christian worship and what is the traditional Basotho worship and how far could the first one assume the second and compose with it? Finally, I would also consider the "sesothoization" of what is absolutely proper to Christianity and the Gospel: the Christian worship and the sacraments. Here it is a question of introducing the symbolic system of the Basotho, their way of expressing things, their language, their music, etc. There is no limit in principle in doing so, except that the liturgy should remain entirely evangelical, but equally totally sesotho.
MacLeod, Ian. "Christianity Japan Style: Christian Faith or Hero Cult?" The Japan Christian Quarterly 40:1 (Winter 1974); 7-17.	Christian believers tend to view Jesus Christ through the lens of their own religious and cultural backgrounds as well as with the coloration of their own personal predilections. For a person with an ascetic religious background, the world denying aspects of Jesus are emphasized. For a person raised in a strongly moralistic environment, the moral and ethical character and teachings of Jesus are given prominence. The political radical with a revolutionary ax to grind sees Jesus as a revolutionary. The Japanese, for their part, have come into Christianity with certain cultural and religious presuppositions and colorations, and their particular way of expressing the Christian faith is deeply affected by these. It is the purpose of this essay to try to distinguish what some of these are and see how they have affected the ways in which Christianity gains expression in this country. It is in fact the thesis of the essay that Christianity, as indigenized in Japan, savors more of a hero cult than of the kind of discipleship that is inherent in the character and teachings of Jesus.
Maeliau, Michael. "Searching for a Melanesian Way of Worship." In The Gospel is Not Western: Black Theologies from the Southwest Pacific, ed. Garry W. Trompf, 119-27. Maryknoll, NY: Orbis Books, 1987.	I believe that most of the distinctly Melanesian ways of worship and theology are going to arise spontaneously out of the revival movements, which are bound to spread throughout the churches of the region. The established churches must be flexible enough to accommodate these movements. There is a danger that most of the leaders of Melanesia's established churches, as well as the sponsoring churches in the West, are going to be highly critical and may even consciously seek to stifle such revivalism. They must apply the incarnation principle, which some of their theologians talk about, if they are going to lead, guide, and correct any errors in these movements; otherwise participants in the revivals will break away, either to join other churches that allow them to exercise their freedom or to found Melanesian Independent Churches, comparable to those in black Africa. I do not think we need to work hard to find indigenous forms of worship. They are now emerging, ready to be identified, encouraged, and refined. I believe that this also applies to indigenous theology. I suggest that we start our search for indigenous theologies wherever new patterns of worship are forthcoming.
Massey, Joshua. "Planting the Church Underground in Muslim Contexts." International Journal of Frontier Missions 13:3 (July-Sept. 1996): 139-153.	Rediscovering a biblical paradigm for effective and fruitful church planting in environments hostile to Christianity.
Mullins, Mark R. "Christianity Transplanted: Toward a Sociology of Success and Failure." In Perspectives on Christianity in Korea and Japan: The Gospel and Culture in East Asia, ed. Mark R. Mullins and Richard Fox Young, 61-77. Lewiston, NY: Edwin Mellen Press, 1995.	The fact that many New Religions continue to grow in this context challenges us to reflect upon the slow growth of most Christian churches in Japan. Some observers suggest that Christianity in Japan is maturing and growing "qualitatively." This is undoubtedly true, but it does not explain why New Religions seem to be more effective in meeting the religious needs of Japanese than our churches. What is it about Christianity or Japanese society and culture that has made the process of transplantation so difficult? Rather than reviewing the history of missionary efforts and their meager results in Japan, this paper will briefly introduce sociological research on patterns of "growth" and "nongrowth" and consider some of the key difficulties related to the transplantation of Christianity in Japan.
Muthengi, Julius. "On the Work and Worship of the Church." East Africa Journal of Evangelical Theology 5:1 (1986): 4-22.	This article explores ten crucial questions about the work and worship of the Church in Africa in light of the Scriptures.
Nabetani, Gyoji. "An Asian Critique of Church Movements in Japan," Evangelical Review of Theology 7:1 (April 1983): 73-78.	Discusses four types of church in Japan (named after the primary representative): 1) Uemura type 2) Ebina type 3) Nakata type and 4) Uchimura type (the non-Church movement), with the bulk of the focus on the 4th type.
Nissiotis, Nikos A. "Ecclesial Theology in Context." In Doing Theology Today, ed. Choan-Seng Song, 101-24. Madras: The Christian Literature Society, 1976.	Finally, in answer to the major question of how theology emerges, we can say that ecclesial theology in context must work out the relationship between the promise of God and the aspirations of man in his process of humanization. God's intervention in history must be expressed in terms of the human contextual situation. Culture, local traditions, different ways of approaching the mystery must be used to interpret this event and its impact on particular situations. But in all places and throughout the centuries it is the one same church Community which operates this through its ecclesial-theology, and everywhere it is the same hope which animates the operation.
Obeng, E. A. "Inroads of African Religion into Christianity: The Case of the Spiritual Churches." Africa Theological Journal 16:1 (1987): 43-52.	An examination of some of the areas of contact between the AICs and African culture from examples in Ghana and Nigeria. Focuses on modes of worship, healing, marriage and organizational structure.
Obeng, E. A. "Syncretism in West African Christianity? The Case of the Spiritual Churches." Africa Theological Journal 17:2 (1988): 106-17.	Revision and rearranging his 1987 article (Africa Theological Journal 16:1 (1987): 43-52).
Padilla, C. René. "The New Ecclesiology in Latin America." Evangelical Review of Theology 11:4 (October 1987): 336-354.	In the present paper we will examine the ecclesiology that underlies the development of a new ecclesiogenesis in the form of the Base Ecclesial Communities (BEC) in an attempt to see what we need to learn from it. In the first section we will look at the new ecclesiology from a historical perspective, in the second section we will outline its basic tenets, and in the third section we will consider its social, ministerial, and missiological challenges to Protestant Christians.
Pato, Luke Lungile. "The African Independent Churches: A Socio-Cultural Approach." Journal of Theology for Southern Africa 72 (September 1990): 24-35.	Theoretically this paper claims that the focusing on syncretism as the dominant explanatory motif of the AICs evades the issue, and does not provide an adequate understanding of the AICs. The suggestion here is twofold: firstly, this kind of explanation of the nature of the AICs does not provide an account of the socio-cultural and religious conflicts and thus the struggle for liberation that gave rise to the emergence of the AICs. Secondly, it does not clear up the puzzlement as to why the AICs exist and continue to grow rapidly in just the fashion they do. Unless the AICs are seen primarily in terms of the historical, cultural and socio-political conflicts between the missionaries and their successors, on the one hand, and blacks and whites on the other, their character and worth cannot be adequately appreciated and understood.
Peters, George W. "Pauline Patterns of Church-Mission Relationships." Evangelical Missions Quarterly 9:2 (Winter 1973): 111-18.	Paul's practices and patterns are culturally related and are therefore relative. He was creative, flexible, and adaptable. He was sensitive to people and their culture (I Cor. 9:19-23). There is both the constant and the adaptable in Paul. He never changed his message, goals and principles, but he did change his approaches, methods, practices and patterns. Most certainly mission-church relationships are involved in missionary principles. We have therefore a right to look to Paul and the Scriptures for guidance,
Prabhakar, Samson. "Contextual Worship and Local Congregations." Bangalore Theological Forum 29:3/4 (September & December 1997): 50-68.	The author is in solidarity with the search for an authentic spirituality in the context of religious plurality and abject poverty. What does it mean to be a Christian worshipper in such a context? Can we ignore the day-to-day experiences of millions of people when we contemplate the contextualizing of worship? What shall we do with the rich worship resources that are found in the religious traditions of other people around us? Is it possible to share resources? Is there some common basis for this process of contextualization? What are some of the major issues that should be taken into consideration in our attempts to contextualize worship? What are some of the principles and steps that should be followed? This paper is an attempt to provide answers to some of these questions so that we may be able to begin our journey together in search of a form of worship that would lead us towards a new spirituality that is authentically Asian as well as Christian.
Sam, K. O. "The Ups and Downs of a Christian Ashram." Religion and Society (Bangalore) 33:3 (September 1986): 53-61.	Describes the origin and development of several Christian Ashrams in India.
Sanchez, Daniel R. "How to Reach U.S. Ethnic Groups." Evangelical Missions Quarterly 13:2 (April 1977): 95-103.	Focus on how six basic principles used by Southern Baptists in their mission work across ethnic lines in the United States.
Sawatsky, Sheldon. "Chinese Ecclesiology in Context." Mission Focus 10:4 (December 1982): 53-58.	One issue of primary and critical importance for correcting the general malaise of the church in Taiwan is the comprehension of the true biblical nature of the church as applied to the church in the Chinese cultural context. Churches produced from the evangelistic efforts of Western missions all too frequently and uncritically adopt the ecclesiastical structure, practice, and theology of their founding missions. A contextually relevant national church must do its own interpretation of the biblical message and not simply transplant a theology created in another situation. The dynamic-equivalence model of the church provides a framework for ecclesial theology in context. A brief summary of one Asian-Chinese expression of ecclesiology illustrates a contemporary approach to reflection on the church and leads us to suggest a form for theological reflection on the church from within the Chinese/Taiwanese context.
Schwartz, Glenn J. "It's Time to Get Serious about the Cycle of Dependency in Africa." Evangelical Missions Quarterly (29:2): (April 1992): 126-30.	In a word, I believe the issue centers around dependence on foreign funding and, sometimes, decision-making. In some cases, the church receives a form of Christianity that can he reproduced, while in others it does not. Wealth and poverty seem to have very little to do with breaking dependency, experiencing self-reliance, and creating an indigenous missionary movement. Aren't many churches in Central and East Africa still awaiting their own reformation and indigenization? When believers in this part of Africa make the Christian movement their own, they will more effectively join other non-Western churches in cross-cultural evangelism. May that day happen before the two forces representing a major challenge to Christians in Central and East Africa-Islam and Western materialism---overtake a dependent, paralyzed Christian movement.
Scoggins, Dick and Brown, Dan. "Seven Phases of Church Planting Phase and Activity List." Evangelical Missions Quarterly 33:2 (April 1997): 161-65.	Seven-phase model of church planting is outlined.
Shank, David A. "Mission Relations with the Independent Churches in Africa." Missiology 13:1 (January 1985): 23-44.	Shank provides an overall Africa-wide survey of the approaches that have been made to African Independent Churches (AICs) in the last quarter century by older churches or expatriate agencies. In his conclusion he begins the important process of establishing some of the guidelines that should inform the new missiology we need in this field.
Shank, David A. "What African Indigenous Churches Can Teach Western Churches." Mission Focus 13:1 (March 1985): 5-8.	In this article a number of characteristics of AICs from which Westerners can learn are explored: the concept of use of power, importance of the themes of liberation and spiritual combat, contextualized interpretations of Scripture, divine mystery, and importance of laity in a community of spiritual gifts. Further study and mutual sharing will uncover other learnings.
Shenk, Wilbert R. "New Religious Movements: Their Contribution to Missiology." SEDOS Bulletin (1990): 268-274.	The phenomenon of new religious movements usually is divided into two major groupings: movements in the industrialized Western world (since 1945) and movements which have sprung into existence outside the West. These movements are the product of the encounter between a powerful external influence and a primal society. In general, new religious movements arise as a result of upheaval and clash. But the one variety occurs primarily intraculturally while the other results from intercultural contacts. Our purpose here simply is to establish the genetic link between the missionary movement and the emergence of new religious movements in primal societies worldwide. Six facets of the new religious movements are explored: contextualization, theological reformulation, religious innovation, economic and cultural development, church growth, and ecumenical relationships.
Smalley, William A. "Cultural Implications of an Indigenous Church." In Readings in Dynamic Indigeneity, ed. Charles H. Kraft and Tom N. Wisley, 31-51. Pasadena, CA: William Carey Library, 1979.	Smalley introduces us to the cultural implications of three-self indigeneity. Taking a critical anthropological look at the formula, Smalley forces us to ask questions concerning the functions served and the meanings conveyed by the forms employed. So-called indigeneity that is only so at the formal level is not indigeneity at all, he contends, but a less ethical form of foreign control than even overt domination. A church that is truly indigenous (i.e., at the level of function and meaning) is, however, unlikely to be favored by missionaries. For if it is truly planted in (rather than established on) indigenous cultural soil, it will differ from the missionary's preferred forms in the same ways that the indigenous culture differs from the missionary's culture. Such cultural differences are, however, in keeping with New Testament indications of the differences between Jewish and Gentile Christian expression. Smalley's observations should be considered carefully. His contribution is especially relevant to the movement in this section from three-self theory toward dynamic (functional) equivalence theory.
Sprunger, W. Frederic. "De-Westernizing the Church in Japan." The Japan Christian Quarterly 42:1 (Winter 1976): 29-32.	Christianity, because of its ties with the West, has been and still is labeled as foreign, as western. If it is to be accepted (as Buddhism has been), somehow it must cut as many ties with the West as possible. But how can it do that? In the article the author suggests ten specific ways.
Steffen, Tom A. "Flawed Evangelism and Church Planting." Evangelical Missions Quarterly 34:4 (October 1998): 428-35.	Human activity on behalf of the kingdom of God has sometimes shown incredible naïveté. Sensing God's call, evangelists and church planters have spread to all points of the globe, filled with enthusiasm and sometimes armed with ministry strategies honed and perfected in their homelands but often untried in other cultures. Some of these ministry attempts have been seriously flawed. The question I address in this article is: To what extent does the Holy Spirit compensate for our faulty evangelism-church planting?
Steffen, Tom A. "Selecting a Church Planting Model that Works." Missiology 22:3 (July 1994): 361-76.	Unlike a decade ago, a plethora of church planting models now exists from which church planters can select. New models continue to roll off the presses. While the multiplication of models provide valuable new insights into the ambiguous task of church planting, they also create a new dilemma How can church planters select or design a church planting model that matches a specific people group? This article critiques six church planting models, probes how the church planter's personal philosophy and vision impacts such selection, and provides a two-dimensional model to show how to wade through the options and craft an effective church planting model for a specific people group.
Taylor, Richard W. "Christian Ashrams as a Style of Mission in India." International Review of Mission 68:271 (July 1979): 281-93.	Over the last fifty years, since the Jerusalem Conference in 1928 at least, Christian ashrams in India have been seen as a hopeful kind of institutional indigenization; a truly Indian expression of the Kingdom of God as opposed to the foreign idea of the Church introduced from the West; an honorable Christian association with Gandhian nationalism; a shrewd and cheap vehicle for evangelization; and a setting for Indian spirituality and locus for inter-faith dialogue. When I was asked to write an article on Christian ashrams in relation to the theme "mission without missions", I was unable to refuse because this is exactly what Christian ashrams were invented for in the early 1920s.
Tellefson, Kenneth. "The Nehemiah Model for Christian Missions." Missiology 15:1 (January 1987): 31-55.	The Nehemiah model for Christian missions provides a comprehensive approach to world evangelism based upon a holistic ministry to human needs. The model integrates the physical with the spiritual, the idealistic with the realistic, and the individual with the communal. The model confronts human hurts (felt needs) and advocates pragmatic solutions (real needs). The model places considerable demands upon the missionary, as an agent of change, to relate to the total situation: economic, social, political, and religious. It also places considerable demands upon the local people: to address local problems, to mobilize local resources, to seek local solutions, and to modify local customs.
Tippett, Alan R. "Indigenous Principles in Mission Today." In Readings in Dynamic Indigeneity, ed. Charles H. Kraft and Tom N. Wisley, 52-70. Pasadena, CA: William Carey Library, 1979.	Tippett leads us to focus on the "selfhood" or self image of the church. He observes that it is much easier to establish a church on indigenous principles than to switch over to it at a later date. Then he develops six characteristic functions that will mark a truly indigenous church. The aim of bringing into existence churches marked by such functions might well become the primary guideline for sending churches and boards in their relationships to younger churches.
Wisley, Tom N. "Towards a Dynamic Indigenous Church." In Readings in Dynamic Indigeneity, ed. Charles H. Kraft and Tom N. Wisley, 207-25. Pasadena, CA: William Carey Library, 1979.	Wisley sees the dynamic equivalence model as a means for contrasting two Southeast Asian church organizations established through the overseas ministries of an American based denominational group. He compares churches in two different cultural milieus (Cambodia and Thailand). These two church groups are the product of vigorous implementation of the Venn three-self formula. He concludes that the goal should be "dynamic indigeneity" rather than "mere indigeneity." His frame of reference for this conclusion is the dynamic equivalence model.
Woodberry, J. Dudley. "Contextualization among Muslims: Reusing Common Pillars." In The Word Among Us: Contextualizing Theology for Mission Today, ed. Dean S. Gilliland, 282-312. Dallas: Word Publishing, 1989.	In the Great Mosque in Qairawan in present day Tunisia the pillars were collected from various sources (including Christian churches) that had been assembled together into one harmonious whole. These pillars illustrate what also took place in early Muslim religious observance, for what have come to be known as the "Pillars" of Islam are all adaptations of previous Jewish and Christian forms. If this fact were better understood, some of the current Muslim and Christian reaction to contextualization would be alleviated, for it would not seem artificial. The present study notes some current plans that have been drawn up for reusing these pillars of faith, and the reaction that have elicited from Muslims and Christians. Then, an attempt is made to add to this material in two ways. First, we look more closely at the previous use of these pillars by Jews and Christians, to see the extent to which we can reutilize what was originally our own. Second, we evaluate a contemporary people movement to Christ among Muslims where the believers are adapting the pillars of their previous bear the weight of their new faith in Christ.