Biblio Format	Annotation
Anonymous. "History Reveals Questions about this Approach." Evangelical Missions Quarterly 34:1 (January 1998): 36-38.	Responds to Jay Smith's article on using debate for Muslim evangelism.
Anonymous. "Observations along the Road of Muslim Evangelism." Africa Journal of Evangelical Theology 15:1 (1996): 70-81.	Textbook learning of evangelism is inadequate. There is nothing like experience to teach one how to witness effectively. This is especially true of Muslim evangelism. The anonymous author of this article has spent nine years in East Africa, much of that time devoted to personal evangelism of Muslims. He has engaged in "friendship evangelism," making friends of Muslims and through that friendship seeking opportunities to evangelize. Out of this intensive and personal experience this anonymous author offers practical suggestions for sharing one's faith with Muslims and leading them to a personal relationship with Jesus Christ.
Anonymous. "Pointing The Way: The Translator's Role In Contextualization." International Journal of Frontier Missions 7:3 (July 1990): 85-94.	What should Muslims do with their culture when they become Christians? What role does non-Islamic culture play in the lives of Christians sharing their faith with Muslims? Bill and Jane (pseudonyms) document their fascinating experiences in a predominately Muslim land.
Arnold, P. B. "Witnessing Discipleship in Asia." Mission Focus 14:4 (December 1986): 49-52.	Examines biblical concepts of witness and discipleship in light of the Asian context (with some focus on India).
Azevedo, Marcello. "Challenges to Inculturated Evangelization." In Trends in Mission: Toward the Third Millennium: Essays in Celebration of Twenty-five Years of SEDOS, ed. William Jenkinson and Helene O'Sullivan, 134-42. Maryknoll, NY: Orbis Books, 1991.	Modernity presents a challenge to all of us involved in inculturated evangelization. We will briefly examine some of these challenges which can be clustered around three major relationships: 1. Evangelization, modernity, and technology/science 2. Evangelization, modernity, and social/political change 3. Evangelization, modernity, and secularization.
Bews, Mike. "The Concept of the 'High God' in Traditional Igbo Religion." International Journal of Frontier Missions 2:4 (October 1985): 315-321.	How applicable is the Old Testament to reaching particular unreached people groups? In this article, Mike Bews demonstrates--through an analysis of the Igbo understanding of Chukwu, the "High God"--that not only has God prepared the way for the presentation of the gospel in the Igbo culture, but also that the key to such a presentation may come through use of the Old Testament.
Blair, C. F. "Tentmaking: A Contextualized Approach to Islam." Missiology 11:2 (April 1983): 219-27.	Proposal of tent-making as a more contextualized ministry: Islam favors a lay evangelism approach, foreign workers have traditionally been accepted (though as slaves), and the sponsor or mediator is a means of gaining access within the culture.
Boyle, Timothy D. "Communicating the Gospel in Terms of Shame." The Japan Christian Quarterly 50:1 (Winter 1984): 41-46.	As a follower of Jesus serving in a foreign land, the author feels a mandate to communicate the gospel within the cultural framework of the people he is serving in a way that faithfully presents the eternal message of God in terms that can be most easily understood and appropriated. The sinfulness of mankind, our need of God's forgiveness, and his salvation from sin is at the very heart of the gospel message. How can these great truths be presented in terms that the typical Japanese can grasp? The issue of shame and covering of shame in Japanese culture (and the Bible) is explored and an evangelistic methodology utilizing the concepts is explained.
Carey, Keith. "Reaching Buddhists through the Wisdom Literature of the Old Testament." International Journal of Frontier Missions 2:4 (October 1985): 335-342.	Can Christians and Buddhists find a common ground from which to dialogue? Keith Carey proposes one area--the wisdom literature of the Old Testament. While purposely avoiding the complexities of the many different sects within Buddhism, Carey analyzes the basic concept common to all branches of Buddhism: the Eightfold Path. Such an analysis is but the tip of the iceberg, but it is indeed an encouraging beginning. The wisdom literature of the Old Testament has been neglected for too long as a possible bridge to the evangelization of many groups of unreached peoples.
Cate, Patrick O. "Gospel Communication From Within." International Journal of Frontier Missions 11:2 (April 1994): 93-97.	If we are to successfully open windows and doors in Muslim walls, we have to begin from within the Muslim mind and heart, from what they accept and value, not what they reject and despise. Here is an article pointing the way.
Chen, Elena. "The Use of Comics for Evangelism Among Female Factory Workers." Evangelical Review of Theology 16:1 (January 1992): 97-109.	Summarizes a case study of a masters level student in Asia Theological Seminary. Communication can only be effective when the medium matches the message and the audience, as well as the method of using the medium. To use the comic medium effectively requires a thorough study in the light of its relationship with the message, the audience and the usage as well. This study is focused on the medium of comics for disseminating the Gospel among female factory workers. The author states, "Today the comic is the most influential mass medium among the semi-literate Filipinos"--indicating the significance of the study.
Conn, Harvie M. "Conversion and Culture--A Theological Perspective with Reference to Korea." 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, 147-72. Grand Rapids: Eerdmans, 1980.	In 1908, Horace Underwood, a Presbyterian pioneer in Korea, spoke of the growth of the church there as "almost like a fairy tale, and veritably it has seemed like a chapter from the Acts of the Apostles." On the other hand, China seemed impenetrable. And even in Japan today, the Christian community has never exceeded one percent. Why? In answering that question we seek for answers to other questions as well. What is world view and its relation to "religious change"? Does conversion affect world view? How? Should missionaries, out of respect for other cultures and to avoid cultural imperialism, seek to accommodate the Gospel to the cultural world view of their hearers?
Conn, Harvie M. "The Muslim Convert and His Culture." In The Gospel and Islam: A 1978 Compendium, ed. Don M. McCurry, 97-111. Monrovia, CA: Missions Advanced Research & Communications Center, 1979.	How has the evangelical missionary looked at the relation between conversion and culture? How has that perspective affected the way he approaches Muslim evangelization? What part does it play in the planting of Millat 'Issawi (churches as Jesus fellowships) and the development of a Muslim 'Issawiyun (submission to Jesus) movement? Are the barriers to fruitful evangelism "primarily theological?" or "primarily socio-cultural?" What steps are needed by the cross-cultural evangelist to erode those barriers in the strength of the Holy Spirit?
Costas, Orlando E. "Conversion as a Complex Experience." Gospel in Context 1:3 (July 1978): 14-24.	This paper is an exploration of the Christian understanding of conversion as a dynamic, complex experience. Negatively, it is an attempt to call into question the traditional evangelical view of conversion as a static, once-for-all, private, transcultural, and non-contextual event. Positively, it is a constructive effort toward the development of a more biblical, theological, and socio-historically sound formulation of the Christian doctrine of conversion.
Cotterell, F. Peter. "The Conversion Crux." Missiology 2:2 (April 1974): 183-89.	What is involved in conversion; cultural elements of evangelical views of the conversion event and cross-cultural analysis.
Covel, Ralph. "Buddhism and the Gospel Among the Peoples of China." International Journal of Frontier Missions 10:3 (July 1993): 131-140.	Inviting Buddhists to faith in Jesus Christ should be high on the mission agenda of the Church today. This challenge is not a new one. For more than 1300 years missionaries have sought to penetrate Buddhist barriers in and around China with little success.
Cragg, Kenneth. "Conversion and Convertability--With Special Reference to Muslims." 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, 193-208. Grand Rapids: Eerdmans, 1980.	Focusing on this aspect of "convertibility," we take up here the particularities of Islam as a determinant of the cultural fabric of the Muslim world. In Islam we have a "theology" (if you will) of availability for Christ, for Islam is the determinant of the "natural birth" of Muslims. We cannot be too surprised if, like Nicodemus, they find the summons to new birth incomprehensible. What follows draws on the background of two persons of Muslim birth and family, now baptized Christians. One is a noted Christian leader, the other an influential scholar, poet, and translator. We will not confine ourselves to these two exemplars but allow them to indicate other aspects of the Muslim-culture/Christ-faith equation. In the interests of examining convertibility in the Muslim context, let us consider the Christ-dimension and the culture under three aspects: the mind's understanding, the soul's expression, and the will's discipleship. (These circumscribe personality, shaped by the past and coming into the faith.) These three, of course, interdepend. The first has to do with what Paul calls "the knowledge and love of God, " and undergirds all else.
Dicker, Gordon S. "Kerygma and Australian Culture: The Case of the Aussie Battler." In Toward Theology in an Australian Context, ed. Victor C. Hayes, Bedford Park, S. Australia: Australian Association for the Study of Religions, 1979.	The aim of the church in evangelism must be to do it as effectively as possible. That is to say, the good news is to be proclaimed in such a way that it has a fair chance of being heard and of eliciting a positive response in the hearers. The thesis of this paper is that to be effective in Australia evangelism must be undertaken with a much better understanding of the culture and mentality of the Australian people than has been the case in the past. In a paper of this kind it is not possible to deal with every point at which the culture can be seen to impinge on the method and content of evangelism and therefore I propose to confine the paper to two cultural characteristics and their implications for evangelism: namely 1) dislike of authority and 2) the Aussie Battler image.
Engel, James F. "The Road to Conversion: The Latest Research Findings." Evangelical Missions Quarterly 26:2 (April 1990): 184-93.	Presents eight major findings from recent research on how conversion occurs and the decision-making process, with six additional questions for further research.
Fuchs, Stephen. "Culture in the Service of Evangelization in India." Indian Missiological Review 3:1 (January 1981): 4-18.	Discussion from a Catholic perspective on issues of culture in evangelization with particular reference to India.
Fuchs, Stephen. "Messianic Movements: A New Mission Method for India?" Catalyst 6:1 (1976): 3-17.	Close observation of the messianic movements in India could teach us how mass movements could be generated and how messianic movements could be made use of for the purpose of conversion instead of against the Missions.
Gilliland, Dean S. "Context is Critical in 'Islampur' Case." Evangelical Missions Quarterly 34:4 (October 1998): 415-17.	Provides context to respond to Parshall's critique (EMQ 34:4 (October 1998): 404-10) of crossing the line from contextualization to syncretism in Muslim evangelism.
Gration, John A. "Conversion in the Cultural Context." International Bulletin of Missionary Research 7:4 (October 1983): 157-62.	In a very true sense every conversion is in context, a context that is multifaceted, embracing the political, social, economic, and religious domain in which a person is living at the time of his or her conversion. Conversion in context takes seriously both individuals and groups within their cultural context. Thus the approach to a given people with the gospel ought to be characterized by sensitivity to their cultural milieu. Furthermore, the expression of Christianity within that culture will, one hopes, by the process of internal transformation use the natural vehicles of that context in its worship of God, in its developing organizational structures, and in its own outreach of witness. Thus without dislocation and extraction, except from that which God himself demands separation, the new converts will grow and mature naturally within their own original cultural context.
Heldenbrand, Richard. "Missions to Muslims: Cutting the Nerve?" Evangelical Missions Quarterly 18:3 (July 1982): 134-39.	Early debate as to the biblical integrity of Parshall and Kraft in their advocacy for contextualizing work among Muslims. Questions whether forms that, as Parshall concedes, "are deeply imbedded in the very innermost being of every Muslim" can be retained with Christian integrity, or whether the Christian understanding of things is lost in practices which, far from being even syncretistic, remain essentially Islamic, and maintains that Kraft oversteps biblical boundaries in his eagerness to find common ground with Muslims.
Jacobs, Donald R. "Conversion and Culture--An Anthropological Perspective with Reference to East Africa." 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, 115-30. Grand Rapids: Eerdmans, 1980.	We have examined the phenomena of Christian conversion from two angles-the first by asking what occurs in a person's world view and formal system upon conversion and the second by tracing the way cultural expectations may change as the Christian community readjusts its stance in relation to the dominant culture. The cultural and psychological variables which go into the believers' understanding of conversion vary widely. It is impossible to make very many general statements. Yet a few may be helpful: 1. Conversion takes place in the context of cultural expectation and is greatly influenced by that fact. 2. Unless Jesus Christ enters the convert's cosmology in a meaningful way as a primary source of power, the experience of conversion will be brought into question as alternative power sources dominate life. 3. It is presumptuous for persons of one culture to dictate the "normal" cultural signs of conversion for another culture. The culture in question is equipped by the Scriptures and the Holy Spirit to make these judgments. 4. Even within one culture the signs of conversion may differ, depending upon the extent of the formation of Christian subcultures within it. 5. Conversion must be symbolized. The symbolization is determined largely by the particular group the person is in. 6. While conversion may be accompanied by a significant shift in behavior, the pre-conversion, culturally defined philosophical presuppositions will be minimally affected. In summary, getting converted and witnessing about the experience are largely culturally controlled.
Kalapurayil, James Matthew. "Towards an Asian Style of Evangelization." Indian Missiological Review 15:4 (December 1993): 63-72.	The unique Asian situation and the typical Asian mentality call for an authentically Asian style of evangelization. The task is full of challenges and yet indispensable for the Church in Asia. In this short paper, therefore, we shall look first at the Asian situation and then at the Asian mentality and finally, rooted in these we shall try to formulate an authentically Asian way of evangelizing Asia (from a Catholic perspective).
Kato, Byang H. "Evangelization and Culture." Perception 12 (April 1978): 1-8.	Explores the meaning of evangelism, the nature of culture, and revelation in light of culture. Offers practical guidelines to follow the exhortation that every effort should be taken to make the gospel indigenous. Notes: Although I object to the concept of African Theology because of the abuses and a type of syncretistic approach made so far, I am fully in favor of the ever-abiding gospel being expressed within the context of Africa, for Africans to understand. But certain cultural practices are questionable. Besides that, voices outside the Church are urging the Christians to conform to the search for African identity. Christians need to affirm that the Bible is their absolute guide.
Klem, Herbert V. "The Bible as Oral Literature in Oral Societies." International Review of Mission 67:268 (October 1978): 479-86.	Reliance on literacy and written materials for evangelism excludes a significant and important segment of the world's population. We must learn to adapt to oral styles of presentation, which are not as well received among the scholars and have been overlooked by too many missionaries.
Larson, Warren F. "Critical Contextualization and Muslim Conversion." International Journal of Frontier Missions 13:4 (Oct.-Dec. 1996): 189-191.	The author advocates a "new Christian apologetic " in Muslim evangelism that makes much of the nature of God and his relationship to creation. Christian witness in dialogue must "gently unmask" Muslim rebellion against God and focus on the centrality of the cross.
Lee, Robert. "Contextualization: Self-Identity and Conversion in Japanese Culture and Society." In A.D. 2000 and Beyond: Christian Education and Mission: Missionary Survival Before A.D. 2000: Two Seminars: Innovative Strategies, Contextualizing the Gospel, ed. Russell Sawatsky, 67-91. Tokyo, Japan: Tokyo Mission Research Institute, 1994.	Examines conversion in the Japanese context (especially cultural and social issues of conversion) and how the concept of contextualization impacts our understanding of conversion.
Manus, Chris Ukachukwy. "The Areopagus Speech (Acts 17:16-34): A Study of Luke's Approach to Evangelism and Its Significance in the African Context. Africa Theological Journal 14:1 (1985):	Examination of the Mars Hill speech and application to Africa, drawing parallels between the Athenian audience and African audiences.
Massih, Bashir Abdol. "The Incarnational Witness to the Muslim Heart." In The Gospel and Islam: A 1978 Compendium, ed. Don M. McCurry, 85-93. Monrovia, CA: Missions Advanced Research & Communications Center, 1979.	Dr. Saeed Khan Kurdistani, an outstanding Iranian Christian, died in 1942. In the 1960's a friend of mine served with the government in Dr. Saeed's area and became acquainted with an old man there. The aged man, when asked if he had known Dr. Saeed, caught his breath and whispered: "Dr. Saeed was Christ himself ! " Surely the desire of every person witnessing to Muslims is that Christ, in all his fullness, may be visible. Western culture, however, often looms so visible that the Muslim has trouble seeing him. Culture is a major factor in the incarnational witness.
McGregor, Donald E. "Communicating the Christian Message to the Wape People of Papua New Guinea." International Review of Mission 63:252 (October 1974): 530-38.	The relationship between Christianity and culture is of much relevance in Papua New Guinea where time-honored traditional community living means so much to its peoples. While it is difficult to generalize in this country with its 700 different languages and widely disparate cultures, it is true to say that the main difficulties encountered in communicating the Christian message center around its complex relationship to culture. The contribution of the following pages to the ongoing world dialogue on the subject of this relationship emerge from fifteen years' personal experience of missionary endeavor with the Wape people of the West Sepik District in North West Papua New Guinea.
Michelotti, Gioia. "The Search for the Best Way to Win Japan." Evangelical Missions Quarterly 31:3 (July 1995): 292-99.	When Japanese Christians build cultural bridges to the larger society by attending Buddhist funerals or inviting unsaved families to celebrate traditional Japanese festivals at their church, does that automatically herald the entrance of syncretism into their doctrine? On the other hand, do Western evangelistic methods like street preaching, tent meetings, door-to-door visitation, and tract distribution really work in an Eastern country like Japan? Exactly where on the evangelistic continuum do God's blessings start to flow-closer to one of the two extremes, near the "happy medium," or somewhere in between?
Netland, Harold. "Toward Contextualized Apologetics." Missiology 16:3 (July 1988): 289-303.	Apologetics is frequently rejected as irrelevant or even counterproductive in non- Western contexts. While it is true that apologetics, as it has been conducted in the past, is generally identified with Western theology, the author suggests that, properly construed, apologetics is unavoidable and that developing an informed and culturally sensitive apologetic is an indispensable task for the non-Western church. A crucial distinction is made between transcultural apologetics and culture-specific (contextualized) apologetics. The article concludes by suggesting in general terms the shape a contextualized apologetic for contemporary Japan might take.
Newbigin, Lesslie. "Context and Conversion." International Review of Mission 68:271 (July 1979): 301-12.	Nineteen hundred years later, after so many centuries of Gospel preaching, the claim of Christ crucified is still as offensive to ordinary common sense. How do you preach the Gospel in a way that is going to make any sense to an intelligent humanist, to a militant worker on the shop-floor, to a devout Muslim, to a dedicated Gandhian? How do you so go about it that this story begins to make sense? In contemporary discussions we focus on starting from the context and moving towards the Gospel, but all too often all we end up with are projects which lay an even deeper legalism on people. The NT perspective is that the task is impossible in human terms, and that conversion, which is God's responsibility, is the only means that this can happen.
Okorocha, Cyril C. "Religious Conversion in Africa: Its Missiological Implications." Mission Studies 9:2 (1992): 168-81.	My studies among the Igbo of Nigeria, following earlier studies among the same Igbo people and elsewhere in West Africa by Caroline Ifeka-Moller, Robin Horton and others, reveal that religious conversion in Africa is best understood in terms of an encounter between two systems of salvation, resulting in a movement on the part of the people in the direction of power or mana. More recent field studies I have done among the Igbo and the Kikuyu of Kenya show that religious conversion in Africa, because of the nature of homo religiosus Africanus, is best understood as a religious experience. Sociological factors in that encounter that results in conversion are important only as catalysts. The determinant factors in the people's response to a change agent have their roots in the nature of the inherent religious values or pietas. Therefore, to understand religious conversion in Africa, one needs to look closely at African religiousness and its goals. This understanding will also point the way to a meaningful Christian mission in Africa.
Okorocha, Cyril. "The Meaning of Salvation: An African Perspective." In Emerging Voices in Global Christian Theology, ed. William A. Dyrness, 59-92. Grand Rapids: Zondervan, 1994.	Okorocha grasps the nettle of sorting social from spiritual motivations in conversion in a refreshing and straightforward way. What researchers in the West often ignore, he implies, is their own sacred/secular dichotomized world view. Our western view of things is straightforward: If God is involved no social or economic cause is relevant; if economic factors are causal God need not be invoked. What this simplified schema ignores is that for the African, and for the Igbo in particular, social needs inevitably raise religious questions. The social and religious are interrelated in such a way that not only does one cause not exclude another, but it actually implies the other. So one must not exclude any element of a peoples' expectation when examining their notion of salvation. For the African, Okorocha notes, salvation will always be seen as an encounter between two systems of expectation resulting in a movement by the people in the direction of power.
Okure, Teresa. "Conversion, Commitment: An African Perspective." Mission Studies 10:1/2 (1993): 109-33.	Conversion is usually equated with repentance. In this study, I wish to maintain that, though related, the two terms are not synonymous. It is best to keep them apart so as not to blur the constant challenge which conversion poses to all and sundry at every stage of life. It is often said that conversion is an ongoing process, a lifelong project. If so, it is a process which coincides with one's advancement in years, and which is as natural as the advancement in years itself. In that case, conversion should not necessarily be equated with sin and repentance, but rather with progressive insight, awareness, growth in and openness to the Spirit, leading to a new and renewed creation. The proclamation of the "Good News," evangelism, or evangelization is the mode within which "conversion" operates.' I shall use the monetary system, OT-Jewish, the Pauline and early Christians experiences to illustrate this insight. These biblical data will give us a solid background for evaluating the experience of "conversion" in the African context, both past and present. They will also enable us to see more clearly the missionary task which lies ahead as we commit ourselves to personal, communal and global conversion in the third millennium.
Oshun, C. O. "Conversion in the Context of Nigeria." International Review of Mission 72:287 (July 1983): 403-09.	Explores the general sense of conversion and the context of Nigeria. Posits: By contextualizing a theology of conversion in the struggles of the peoples in Africa, a theology that will prove useful and meaningful in the situations in Africa will arise from the particular situations themselves insofar as the Bible is found to be relevant. Concludes: Conversion with its emotive appeal should be seen as basic to efforts at doing theology among the struggling masses of the world, and in fact, all the peoples of the world. It is also the basis for discussions on the central theme of salvation, if there is to be proper integration between theology and the world.
Parshall, Phil. "Danger! New Directions in Contextualization." Evangelical Missions Quarterly 34:4 (October 1998): 404-10.	Actually taking on a Muslim identity and praying in the mosque is not a new strategy. But legally becoming a Muslim definitely moves the missionary enterprise into uncharted territory. I address this issue with a sense of deep concern.
Parshall, Phil. "Other Options for Muslim Evangelism." Evangelical Missions Quarterly 34:1 (January 1998): 38-42.	Responds to Jay Smith's article on using debate for Muslim evangelism, and suggests alternatives such as 1) interaction rather than confrontation; 2) book rooms; 3) tentmaking; 4) radio' and 5) spiritual dynamics.
Porras, Nancy. "Corporate Personality and the Chinese View of Self." International Journal of Frontier Missions 2:4 (October 1985): 305-314.	The concept of corporate personality in the Old Testament has been debated by scholars since first introduced by H. Wheeler Robinson in 1935. While not ignoring the criticisms of the concept, Nancy Porras maintains that aspects of corporate personality, narrowly defined and carefully applied, are indeed prevalent in the Hebrew culture of the Old Testament, and, moreover, have significant implications for the presentation of the Gospel among Chinese.
Puthenpurakal, J. "Missionary Methods of the Protestants." Indian Missiological Review 6:1 (January 1984): 38-49.	Surveys the methods by which the Protestants present the Good news to people often enough and clearly enough as to enable people to make an intelligent response for or against Jesus Christ as Savior and Lord.
Racey, David. "Contextualization: How Far Is Too Far?" Evangelical Missions Quarterly 32:3 (July 1996): 304-9.	Presents five principles to guide contextualization from crossing the line into syncretism with specific focus on Islamic contexts and the debates over extremes in Muslim ministry.
Richard, H. L. "Some Pointers for Personal Evangelism among Educated Hindus." Evangelical Missions Quarterly 30:2 (April 1994): 174-77.	Discusses friendship evangelism among Hindus, giving nine things to avoid and eight things to do. Approaching Hindus on these lines does not result in quick conversions and impressive statistics. But a hearing will be gained from some who have refused to listen to traditional Christian approaches. And new disciples of Christ can be taught to deal more sensitively with their contexts, allowing them to maintain an ongoing witness to their family and society. As the leaven of the gospel is allowed to work in Hindu minds and society, a harvest is sure to follow in God's own time.
Schlorff, Samuel P. "The Hermeneutical Crisis in Muslim Evangelism." Evangelical Missions Quarterly 16:3 (July 1980): 143-51.	Proposes that missionaries to Islam to consider the implications of a new push to use the Qur'an's supposed Christian teachings to build bridges to Muslims. Evangelical missiologists and communicators must face the question whether the Christian Qur'anic hermeneutic is worth its high cost. No doubt, one cannot expect unanimity as to the answer to this question. It is also clear that there needs to be more research and theological reflection to identify uses of the Qur'an that may not be afflicted with such problems and which maybe compatible with the evangelical objective. Above all, those engaged in Muslim evangelization need to heed the call of Walter Kaiser to join evangelical theologians in what he calls a "hermeneutical reformation," if the whole enterprise of Muslim evangelization is to avoid getting bogged down in the morass of relativity.
Shaw, R. Daniel. "Culture and Evangelism: A Model for Missiological Strategy." Missiology 18:3 (July 1990): 291-304.	This article applies the three-cultures model to the evangelistic distance model developed by McGavran and expanded by Wagner and Winter. Using cultural difference as the criterion for evangelistic distance, a cross-cultural strategy is developed. This strategy places the responsibility for effective evangelism on those who are culturally most similar to the recipients. This leads to the conclusion that cross-cultural missionaries should focus on enabling and equipping local people. So equipped, cultural insiders can then communicate more effectively the gospel message in ways that will match receptor needs.
Smith, Jay. "Courage in Our Convictions." Evangelical Missions Quarterly 34:1 (January 1998): 28-35.	Smith's ministry of debate and public challenges against Islam has been criticized, and he defends his ministry and responds to the criticism with a calls for the revival of public Muslim debates.
Stravers, David. "Poverty, Conversion, and Worldview in the Philippines." Missiology 16:3 (July 1988): 331-48.	The world views of the poor in the Philippines, as well as in other parts of the world, partly account for the resistance of the hard-core poor to successful development ministries. At the same time, the correlation between world view and physical poverty presents an explanation for the frequent observation that Christian conversion often benefits the convert economically. This article examines the importance of world view and suggests a strategy for Christian change agents who minister in the context of severe poverty.
Sytsma, Richard E. "The Church's Evangelistic Task in Japanese Society." The Japan Christian Quarterly 41:3 (Summer 1975): 165-75.	Japan is indeed a swamp in which it is very difficult for the sapling of Christianity to thrive. For the Church to make any significant evangelistic progress in Japan, it must become more aware of the nature of the "swamp" in which it is trying to plant the sapling of Christianity, and then adjust its evangelistic strategy accordingly. In this article I would like to analyze one of the basic ingredients of Japan's swampiness, the closed nature of Japan's social groups and institutions, and suggest an evangelistic strategy designed to cope with this distinctively Japanese obstacle to the spread of the gospel.
Takona, Lilly A. "Strategies for Muslim Evangelization." Africa Journal of Evangelical Theology 15:1 (1996): 55-69.	Muslims are the largest and fastest growing segment of non-Christians in the world today. Much has been written about evangelistic strategies in order to be more effective in evangelizing the Muslims. Lilly Takona suggests various approaches that are helpful in making Muslim evangelism more effective.
Teeter, David. "Dynamic Equivalent Conversion for Tentative Muslim Believers." Missiology 18:3 (July 1990): 305-13.	Conversion to Christianity for a Muslim in the Middle East usually means expulsion from family and community. As an alternative, a 'Muslim followers of Jesus' model is being tested in the Bethlehem area. In this model, being "born of the Spirit" is seen as a process, rather than as a crisis event. Some of the Muslims in this process are best described as "tentative believers," rather than as converts. This process is discussed as a "dynamic equivalent" to conversion.
Terry, John Mark. "Approaches to the Evangelization of Muslims." Evangelical Missions Quarterly 32:2 (April 1996): 168-73.	Describes and critiques five models of evangelism used among Muslims and concludes with some general rules that should characterize a strategy to evangelize Muslims.
Terry, John Mark. "Contextual Evangelism Strategies." In Missiology: An Introduction to the Foundations, History, and Strategies of World Missions, ed. John Mark Terry, Ebbie Smith, and Justice Anderson, 450-66. Nashville, Tennessee: Broadman and Holman Publishers, 1998.	A balanced contextual presentation comes from teaming about the context of the society and culture in which the gospel is being presented. It begins with understanding the nature of contextual evangelism. Contextual evangelization can be defined as presenting the uncompromised gospel of Jesus Christ in the socio-cultural, ethnic, and linguistic context of the hearers so they may respond and be discipled into a church. Contextual evangelism, then, provides a starting place in any church or mission field. It can be further understood by looking at the parts of the definition.
Thanzauva, K. "Evangelisation of the Poor: A Tribal Perspective." AETEI Journal 8:1 (Jan. - June 1995): 3-12.	Paper from a consultation on evangelization of the poor which focuses on India, describing the poor and Christian attempts at evangelism among them.
Tippett, Alan R. "Christopaganism or Indigenous Christianity?" In Readings in Dynamic Indigeneity, ed. Charles H. Kraft and Tom N. Wisley, 400-21. Pasadena, CA: William Carey Library, 1979.	Tippett directs our attention to the issue of avoiding theological syncretism in the process of trying to achieve an indigenous Christianity. Syncretism is defined as "the union of two opposite forces, beliefs, systems, or tenets so that the united form is a new thing, neither one nor the other." This definition is worked into the complexities of planting churches across cultures. He assumes that missionaries are bound to work within the limitations of the cultural forms of the people with whom he is working. The questions of the extent and nature of the "pull of the Gospel in the direction of the culture continues to be primary.
Tippett, Alan R. "Conversion as a Dynamic Process in Christian Mission." Missiology 5:2 (April 1977): 202-21.	In recent years, Tippett has been seeking to schematize the conversion process in non-Western societies. His concern arose over the felt need to organize and interpret the extensive field data on this phenomenon he had observed and gathered over the years while serving as a missionary and anthropologist in the island world of the Pacific. This article reflects the progression of his thinking over the last decade. Those who are acquainted with his extensive writing in the field of "power encounter" and "people-movements" will appreciate this extensive description of the conversion experience which brings these two phenomena into clear and related focus.
Tooke, J. V. "Toward Contextual Evangelism: The Case of Africa Enterprise." Missionalia 21:2 (August 1993): 124-37.	In 1992 Africa Enterprise (AE), an evangelistic organization aiding the church's task of reaching the cities of Africa, celebrated its 30th anniversary. This organization has struggled to define its evangelistic task in Africa in the rapidly changing context of African decolonization since 1947 and of the struggle against Apartheid in South Africa since 1948. The author has been part of this struggle here in South Africa and in this paper focuses on AE's experience in order to clarify some central issues in contextual evangelism.
Travis, John. "Must All Muslims Leave 'Islam' to Follow Jesus?" Evangelical Missions Quarterly 34:4 (October 1998): 411-15.	Can a Muslim truly accept Jesus as Savior and Lord, thereby rejecting some elements of normal Islamic theology, and yet (for the sake of the lost) remain in his or her family and religious community? Due to the extreme importance Islam places on community, its nearly universal disdain for those who have become "traitors" by joining Christianity, and our desire to see precious Muslims come to Christ, finding the answer to this question is essential. I agree with Dr. Parshall (EMQ 34:4 (October 1998): 404-10); it is time for missiologists, theologians, and others, especially those who work face-to-face with Muslims, to seriously seek God's will over this C5 issue.
Travis, John. "The C1 to C6 Spectrum." Evangelical Missions Quarterly 34:4 (October 1998): 407-8.	The spectrum compares and contrasts types of 'Christ-centered communities' (groups of believers in Christ) found in the Muslim world. The spectrum attempts to address the enormous diversity which exists throughout the Muslim world in terms of ethnicity, history, traditions, language, culture, and, in some cases, theology. Linked to Parshall article "Danger!" (EMQ 34:4 (October 1998): 404-10)
Turner, Paul R. "Religious Conversion and Folk Catholicism." Missiology 12:1 (January 1984): 111-121.	Why do many Amerindians in Latin America convert from folk Catholicism to evangelicalism? Understanding their prior belief systems will help us understand.
van Butselaar, G. Jan. "Christian Conversion in Rwanda: The Motivations." International Bulletin of Missionary Research 5:3 (July 1981): 111-13.	Presents results from a research project as part of a workshop of the Theological College of Butare, Rwanda which used interviews and questionnaires to tap oral sources and gain understanding of the conversion process in Rwanda. Four findings are notes: 1) Conversion to Christianity in Africa is motivated by a mixture of spiritual, social, material, and personal factors; 2) Motivations that at first sight appear to have little relationship to the spiritual may, on closer examination, prove to have had a thoroughly biblical and Christian background; 3) Generally speaking, conversion is a process rather than a sudden experience; and 4) The social structure in a country plays an important role in conditioning the motives of conversion to Christianity.
Vincent, David. "Evangelism for Melanesia: Towards a More Culturally Appropriate Ministry." Catalyst 22:2 (1992): 71-80.	Presents research findings that Christian witness in Melanesia should ideally be set within the context of community life. A number of implications are then outlined as suggestions for developing the ministry of evangelism.
Visser 't Hooft, W. A. "Evangelism among Europe's Neo-Pagans." International Review of Mission 65:264 (October 1977): 349-60.	Asserts that too much attention has been given to the post-Christian secularist in Europe, but ignored the reality of a non-Christians who hold religious convictions still found in Europe (this article was written prior to the explosion of the New Age) . The contemporary neo-pagan appears generally to hold to a form of monism, believes that God is revealed in many ways, identifies God and nature, seeks the intensification of life rather than its transformation, demands a restoration of eroticism that was suppressed by Christianity, and is without a well-grounded hope. This is the audience that needs evangelization in appropriate forms.
Wagner, C. Peter. "What Is 'Making Disciples'?" Evangelical Missions Quarterly 9:5 (Fall 1973): 285-93.	Wagner presents the church growth view of "making disciples" as leading people to Christ and incorporating them into the church.
Wilson, John D. "What It Takes to Reach People in Oral Cultures." Evangelical Missions Quarterly 27:2 (April 1991): 154-58.	If it is right to communicate the gospel in the vernacular, and if it is right to use other culturally appropriate means to ensure that the gospel is understood and applied within a society, then it is important to appreciate oral skills and to use the attributes and capabilities of people in an oral culture. But Christian missionaries, particularly evangelical Protestants, have entered oral cultures with some assumptions about Scripture as a book. We need, therefore, to understand the nature and function of oral skills and media, and evaluate their potential and validity for the communication of scriptural truth.
Woodberry, J. Dudley. "Contextualization Among Muslims: Reusing Common Pillars." International Journal of Frontier Missions 13:4 (Oct.-Dec. 1996): 171-186.	Despite the dangers, we are seeing God blessing the refurbishing and reusing of the five common pillars in our day as they bear the weight of new allegiances to God in Christ in the Muslim world.