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?
Adeyemo, Tokunboh. "An African Leader Looks at the Churches' Crises." Evangelical Missions Quarterly 14:3 (July 1978): 151-60.	In his article, the new head of the Association of Evangelicals of Africa and Madagascar describes both external and internal crises facing the churches of Africa. He examines various current ideas from many sources, especially ''New African Theology. " At the same time, he outlines reasons for being hopeful about the future of evangelicals.
Adeyemo, Tokunboh. "The African Church and Selfhood." Evangelical Review of Theology 5:2 (October 1981): 212-223.	From Acts 15, should the Gentiles be circumcised in order to become Christians? or should the Jews be Hellenized so as to be Christians? This is the question that churchmen in Africa are asking today. Before we can worship Jesus Christ the Lord, do we have to be European Christians? Does God understand our Yoruba or Swahili language if we address Him in that language? These are some of the questions that selfhood raises and that are addressed in this article. Sections include the crisis of selfhood, the language of selfhood, the dynamics of selfhood, the expressions of selfhood, the implications of selfhood, and the values of selfhood.
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?
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.
Arrastia, Cecilio. "The Church: A Hermeneutical Community." Occasional Essays 9:2 (December 1982): 18-25.	This article is the result of an experiment carried out in an Advanced Homiletics class of the Puerto Rican Evangelical Seminary. We proffer this information by way of introduction, in order to underline the fact that the article doesn't depend upon an unproven theory but upon something tested in practice. The experiment consisted in simply converting a whole class into a community of biblical reflection--a hermeneutical community--in order to involve it in a process of reflection as an introduction to the preparation of sermons by each group member. The same biblical passage was assigned to several small groups, and the members of the groups were asked to "take on" the passages, noting any homiletic possibilities. This was the raw material--a "homiletical dough"--which once baked, would produce a sermon. Each pupil had to keep in mind his own context, against the background of his own culture and dedication to his studies.
Baskaran, S. Theodore. "Christian Folk Songs of Tamil Nadu." Religion and Society (Bangalore) 33:2 (June 1986):	Describes the development of Christian folk literature and songs, which mark a significant phase in the spread of Christianity in India and have relevance to the church in indigenization.
Bate, Stuart. "Inculturation: The Local Church Emerges." Missionalia 22:2 (August 1994): 93-117.	Inculturation has become, in a very short time, one of the central issues of the church in Africa. This article provides a survey of the understanding of the term in recent missiological literature and an ecclesiology to serve the concept of inculturation, which is to be understood as the emergence of a local church within a specific context. Concludes: The process of inculturation touches deeply on the issue of the church's mission within a particular context. This mission expresses itself in terms of a diversity of ministries which emerge in response to mediated needs existing in the lives of people within the context. The inculturation model for ministry attempts to ground these ministries within an adequate theology which can aid in the process of discernment, which necessarily must go on as the local church attempts to emerge within a context to fulfill the missionary mandate which has been passed on to it.
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.
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.
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.
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. "Evangelical Reflections on the Church of the Poor." Missiology 11:1 (January 1983): 47-53.	Looks as BCC in Latin American context to interpret it for an evangelical audience.
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.
Coote, Robert T. and Stott, John, eds. 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, Grand Rapids: Eerdmans, 1980.
Cornett, Terry and Edwards, Bob. "When Is a Homogeneous Church Legitimate?" Evangelical Missions Quarterly 20:1 (January 1984): 22-28.	Explores issues related to homogeneity; maintains that HUP churches formed around broad cultural characteristics of language, geographic proximity, and cognitive processes (world view) are legitimate, but those that use more specific delineations (i.e., race) are not.
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.
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.
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.
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.
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.
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.
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.
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.
Goba, Bonganjalo. "Towards a 'Black' Ecclesiology: Insights from the Sociology of Knowledge." Missionalia 9:2 (August 1981): 47-58.	There is no doubt that one burning issue in contemporary theology is the problem of developing a relevant theological hermeneutic. Today when we talk about contextualization we are actually wrestling with the problem of hermeneutics--one which takes our historical context very seriously. There are many types of contextual theologies, which are all attempts to formulate a relevant theological hermeneutic. This highlights the fact that theology does not fall from heaven but is colored by our experience. This is true also of our understanding of the Church. It is not my intention to spell out the role of theological hermeneutics since there are many studies which do that. My hope is to share insights from what is known as the Sociology of Knowledge. I propose to describe it briefly and then show how it influences my own attempt to develop a Black ecclesiology.
Goble, Phil. "Reaching Jews through Messianic Synagogues." Evangelical Missions Quarterly 11:2(April 1975): 80-87.	Early paper describing and advocating messianic synagogues.
Hays, Richard B. "The Church as a Scripture-Shaped Community: The Problem of Method in New Testament Ethics." Evangelical Review of Theology 18:3 (July 1994): 234-247.	The author discusses how the Church becomes a Scripture-shaped community in making ethical judgments on the issues of our time. In developing a framework for pursuing New Testament ethics as a theological discipline, he outlines the threefold task of 1) the descriptive or exegetical, 2) the synthetic or coherent-images and 3) the hermeneutical or interpretative methods. He suggests a number of guidelines for both the synthetic and hermeneutical tasks and appeals to the Church to live under biblical authority rather than under the ambiguities of reason and experience. In a case study on homelessness he applies his method to an urgent ethical issue.
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.
Hiebert, Paul G. "Sets and Structures: A Study of Church Patterns." In New Horizons in World Mission: Evangelicals and the Christian Mission in the 1980s: Papers Given at Trinity Consultation No. 2, ed. David J. Hesselgrave, 217-27. Grand Rapids: Baker Book House, 1979.	What is the Indian concept of church membership and to seekers bringing offerings to church? The answer can be found in a series of recent studies on how people form mental categories to organize their perceptions of the world. People form different kinds of categories by using different organizational principles. To understand the Indian setting we need to distinguish between two types of categories. The first divides the world into "bounded sets" and utilizes "bounded set logic." The second divides the world into "centered sets" and uses "centered set logic." Also appears in Gospel in Context (1:4 (October 1979): 24-29), International Review of Mission 72:287 (July 1983): 421-27 and in expanded form in Anthropological Reflections on Missiological Issues, chap. 6.
Il-Sup, Shim. "The New Religious Movements in the Korean Church." International Review of Mission 74:293 (January 1985): 103-08.	One of the most significant religious developments in postwar Korea was the emergence of the so-called new religions. There developed 170 sects during and after the Korean War (1950-1953).' In the strict sense of the word the content of the new religions cannot be called "new." It is an extension of the old folk faith. In their basic doctrines one finds a popularization of folk faith teachings: "the advent of a future world, paradise on earth, faith in a savior, the notion of a chosen people, faith in Chong-gam Nok, and Shamanistic faith." These basic doctrinal elements of the new religions may be found in the following Korean folk religions: a) Shamanism; b) Choung-gam Nok; c) the Choun-Do Gyo or Dong-Hak Movement (or in English, Eastern Learning). This article explores these elements.
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.
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.
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.
Jin, Yong Ting. "New Ways of Being Church." In Third World Women Doing Theology: Papers from the Intercontinental Women's Conference, Oaxtepec, Mexico, December 1-6, 1986. ed. Virginia Fabella and Dolorita Martinez, 114-21. Port Harcourt, Nigeria: Ecumenical Association of Third World Theologians, 1987.	The subject before us is both timely and significant. In fact it may even be said to be a little overdue. It is timely in two ways: First, it has come after a long process of experiencing oppression, suffering and frustration. This frustration has led women to struggle to understand their position in order to change it. After much stud, research, deep reflection and analyses we can assert that today we are in a better position to do something about it. Secondly, in recent years there has been a proliferation of well-researched and substantial studies on the oppression of women in general and churchwomen in particular. Patriarchy and its mechanisms for the subjugation of women have been well studied and researched today. From these we can say that we are ready to move on to the more positive, constructive and practical task of transforming the old and establishing the New Creation/Humanity.
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?
Kinghorn, Johann. "Reflections on the Task of Theology in Africa." Scriptura 39(1991): 94-103.	This article reflects on the task of theology as an intellectual enterprise in the mode of Western analytical thought, in view of the challenges posed by 'Africa'. It addresses primarily the question in European circles of theology within Africa, what their particular task should be. Five areas of interest are pointed out: the need to develop a sophisticated theology capable of dealing with 'structural' social issues, the inter-religious debate; adequate ethical foundations, reexamination of 'eccesiology,' and the need for theological social theory.
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.
Kuo, Lily Wang. "Ecclesiology and Women: A View from Taiwan." In Asian Women Doing Theology: Report from Singapore Conference, November 20-29, 1987, ed. Dulcie Abraham, 294-300. Kowloon, Hong Kong: Asian Women's Resource Centre for Culture and Theology, 1989.	The subject of this paper is "Women and the Church." My primary purpose in writing this paper is to better understand my own situation as a woman pastor of the Presbyterian Church in Taiwan. The subject is quite broad, and so I have chosen to limit "Women and the Church" in the following way. First, I shall consider the early church as described in the New Testament; both in its qualities and its structure. "How did women belong?" shall be the question we try to answer. Then I shall describe the Presbyterian Church of my own country, Taiwan, the Republic of China. I shall consider women's social and cultural background, a review of Presbyterian outreach for women, and also the current situation of women within my church. I will conclude this paper with suggestions on how the Presbyterian Church in Taiwan could make specific improvements in order to provide encouragement and opportunities for its women.
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.
Loewen, Jacob A. "Mission Churches, Independent Churches, and Felt Needs in Africa." Missiology 4:4 (October 1976): 405-25.	The African independent churches often have to stand against the traditional churches in order to emphasize what is African - but often at the expense of spiritual development. Is it possible to help the independent churches become more biblical while continuing to meet the basic needs of the African Christian? At the same time, can the churches that came to Africa deeply imbedded in Western culture extricate themselves from this cultural encumbrance and become churches that will produce true African Christians? Bible Society Consultant Jake Loewen believes that the answer to both questions is "yes".
Love, Richard D. "Church Planting Among Folk Muslims." International Journal of Frontier Missions 11:2 (April 1994): 87-91.	More than 3/4 of the Muslim world are Folk Muslims. Church planting among them must be based upon the theology of the kingdom of God that involves power, truth and cultural encounters.
Maskaran, S. Theodore. "Indigenisation in South Indian Churches: Some Issues." Religion and Society (Bangalore) 36 (1989): 38-52.	Baskaran describes the cultural alienation that took place when missionaries made converts and introduced Western forms of worship with hymns and chants translated from the original European languages, besides many cultural practices such as those related to festivals and weddings exactly as practiced in the west. He points out that when we promote indigenization of worship and music the cultural forms used are those of the Hindu Sanskritic tradition. The folk arts and folk religion are ignored.
Masothoane, Ephraim. "Toward a Theology for South Africa." Missionalia 9:3 (November 1981): 98-106.	Argues that Black (liberation) Theology is a necessary starting point for theology in South Africa, but if it becomes the only vision present then theology can degenerate into ideology. Concludes: We as Church have a frighteningly crucial role to play in choosing life or death for South Africa. I suggest that choice of life as opposed to death means that theologically we as Church ought to start from what we are in this society. Ecclesiology, especially koinonia, I suggest, is the starting point for a theology for today's South Africa which will also be a theology for tomorrow's South Africa.
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.
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.
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.
Myhre-Nielsen, Dag. "Life Forms and 'Folk Church': Some Aspects of Norwegian Ecclesiology." Studia Theologica 44 (1990): 85-94.	The Scandinavian specialty in the field of church characteristics is the 'Folk Church', created through several hundred years of symbiotic coexistence between church and state. Already in the first part of the 19th century, this symbiosis created a growing uneasiness among groups of clergymen and laity, an uneasiness that grew to a movement for church reform as the century went by. The movement has continued its quest into the present century and has, step by step, transferred legislative and administrative authority from the political to the ecclesial institutions. The aim of this article is to point out some characteristics of the Norwegian 'Folk Church' concept and to delineate some basic questions worth considering if this concept should still play a part in the theological construction of church reality in Norway. In doing this I shall not use the movement for church reform mentioned above, but turn to another movement of considerable importance in this century: the so called 'Small-Church Movement'. The ecclesiological thinking and strategy of this movement have played a decisive part in the development of church ideology and practice in Norway throughout the century.
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.
Nelson, Reed E. "Five Principles of Indigenous Churches Organization: Lessons from a Brazilian Pentecostal Church." Missiology 17:1 (January 1989): 39-51.	Brazil's second largest Protestant body, the Congregação Cristã no Brasil, is one of the fastest-growing religious organizations in that country. It is also Brazil's most stable and harmonious church. Yet the Congregação Cristã no Brasil has only a bare minimum of formal organizational structure, no official mechanisms for proselytizing, and almost no written rules or policies. This paper is an effort to understand the apparent anomaly of an organization displaying parallel rapid growth and stability without explicit mechanisms to spur growth and to assure stability. Five principles of indigenous organization are proposed which appear to substitute for the formal mechanisms used in churches of United States or European origin. In conclusion, tentative implications of these principles for missiology are outlined.
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.
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.
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.
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.
Orobator, Emmanuel. "Perspectives and Trends in Contemporary African Ecclesiology." Studia Missionalia 45 (1996): 267-82.	My sole aim in this essay into effect a brief survey of some literature in which African ecclesiologists attempt to delineate the content and extent of an African ecclesiology. The title of this essay could very well be "What are they saying about African ecclesiology?" Precisely, it purposes to consider briefly those salient features which are discernible in the various proposals relating to the African conception of the church.
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 Theology of Church and Society." Perception 10 (August 1977): 1-7.	In light of the increase of political theologies and calls for the church to more actively engaged in human society (and the political arena) the article explores the biblical foundation of the nature and function of the church in the world.
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.
Pelton, Robert S. ed. Small Christian Communities: Imagining Future Church, South Bend: University of Notre Dame Press, 1997.
Pertorius, Hennie. "'White' South African Ecclesiology." Missionalia 9:1 (April 1981): 18-32.	It is against the backdrop of the South African White churches being part of the West and its ecclesiastical tradition the theme White ecclesiology can be profitably explored. This must be done in light of the tension between the church as a human social institution and the church as having its origin in God's work through people. In all instances an examination of ecclesiology should never set out to grind any axes. It should rather endeavor to explain a situation and to remind those who belong to the church what this ecclesia is all about, what it should be and continually challenge it to obedience and commitment to its Lord. Thus solidarity with the church is presupposed--a type of solidarity or tempered agitation and holy grief and indignation which the prophets of Israel often exhibited.
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,
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.
Ritchie, Nelly. "Women and the Church in Latin America: A Protestant Perspective." In Third World Women Doing Theology: Papers from the Intercontinental Women's Conference, Oaxtepec, Mexico, December 1-6, 1986. ed. Virginia Fabella and Dolorita Martinez, 133-40. Port Harcourt, Nigeria: Ecumenical Association of Third World Theologians, 1987.	It is both a privilege and a responsibility to make my contribution to our joint reflection on the participation of women in the church. It is my desire that the contributions of the. women present here--and of women in their everyday work--may be hope-giving signs that will lead us all to grow in our real and specific commitment to the Reign of God. From the perspective of a faith that gives witness to God's liberating action on behalf of the people and with the certainty that we are called to co-participate in building this witnessing people, I would like to begin by defining what I understand by "church", this sphere, with all its potential, in which women may--or may not--develop fully. I remain aware of the limitations with which we must contend.
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.
Sahi, Jyoti. "Art and Ashram Life." Religion and Society (Bangalore) 33:3 (September 1986): 3-17.	Explores the development of art (including poetry and song) in India arising out of rural settings as a foundation for his own art. Deals with images of the Trinity, the Spirit, Christ as Guru, and art and meditation.
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.
Samuel, Vinay and Sugden, Chris. "Current Trends in Theology--A Third World Guide." (Part 2) Missionalia 10:3 (November 1982): 106-12.	Reflections on the encounter of theology and the contemporary world from the Indian context. Part 2 deals with foundational topics which have emerged as major areas for reexamination in light of the challenges presented in part 1. These topics are salvation, ecclesiology, and Christology.
Sankey: Paul J. "The Church as Clan: Critical Reflections on African Ecclesiology." International Review of Mission 83:330 (July 1994): 437-49.	There is a general consensus among African theologians on the need for a genuine incarnation of the gospel on their continent. The gospel must impregnate every aspect of African culture, both at its more visible level institutions such as the family, law and customs--and the deeper levels of values, philosophy and world view. Much has been written on the need for such an African Christian theology, less on its content. It would seem, however, that two of the potentially fruitful areas of encounter between the gospel and African culture are a Christology of Jesus as "Proto-Ancestor," the mediator of divine life to his descendants, and the church viewed as clan, a people drawing life from its common ancestor. This article will treat the second area, considering the positive contribution that the church-as-clan can make to ecclesiology as well as some of its limitations.
Savage, Peter F. "The 'Doing of Theology' in a Latin American Context." TSF Bulletin 5:4 (1982): 2-8.	Key issues in Latin America which evangelical theologians face include: 1) developing a hermeneutical approach and posture in the 20th century, 2) God, his Kingdom, and History; 3) the poor as sociological fact or hermeneutical key? 4) sin as an outdated concept or personal as well as structural; 5) liberation as salvation from what and to what? 6) the new humanity in Christ Jesus; 7) Who is Jesus; 8) the nature of the Church; 9) the church and the state; and 10) the global village.
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.
Sawatzky, Sheldon. "Chinese Ecclesiology in Context." Taiwan Journal of Theology 5 (1983): 149-164.	This article suggests an approach for Chinese theological reflection on the nature and task of the church, based on the model of "dynamic-equivalence churchness", and illustrated by Jung Young Lee's reflection on the nature of the church derived from holistic categories endemic to Chinese thought. Contextualized theological reflection on the nature and task of the church by Chinese Christians requires interaction between the biblical, historical, and local cultural contexts. New Testament images of the church can be interpreted in Chinese analogical thought-categories. The Anabaptist historical-theological context of the Mennonite Church in Taiwan reveals a concept of the church that displays peculiar affinity with aspects of Hebraic and Oriental thought. In the Chinese cultural context, the concepts of jen and li harmonized in community provide categories for a Chinese contextual ecclesiology. The dynamic interaction of these various contexts should provide fruitful meanings for theological reflection on the nature and task of the church in Chinese society.
Sawatzky, Sheldon. "Church Images and Metaphorical Theology." Taiwan Journal of Theology 6 (1984): 109-130.	As a vehicle of revelation, metaphor mediates between mystery and meaning, bridging the gap between the Word of God and man's right comprehension of its meaning. This article introduces the metaphorical process as a form more suited to theological reflection in the oriental context than the propositional form of theology characteristic of western theology. This thesis is supported by the figurativeness of much of the biblical language, particularly Paul's use of imagery to describe the nature and task of the church. The functions of metaphor in biblical language and the discipline of metaphorical theology are described. Certain principles of metaphorical hermeneutics are delineated to provide a basis for use of metaphor in theological reflection. The affinity of biblical language and the expression of the Chinese world view and thought in figurative, intuitive, paradoxical, concrete and holistic patterns affords a natural and effective manner for this type of theological reflection.
Scoville, Gordon. "Culture Against Christ: Church Planting as Exodus from Christendom." Mission Focus: Annual Review 3 (1995): 3-13.	Even as cultural barbarism in the United States corrodes the foundations of Christendom, it also opens a providential opportunity to pass through the Red Sea to a new church, a church freed from its American captivity and thus able to surpass the ideological values and practices of the once quasi-Christian nation: that more and bigger are better and hence are progressive; that success (through material abundance) follows the faithful who demonstrate their righteousness; and that God somehow ordained this nation to be a special agent of "democracy" in the world. Under the ideology is power. That is all. The new church can hear this and then plant for a future under the Lordship of Christ alone.
Sengwe, Ngoni. "Identity Crisis in the African Church." Evangelical Missions Quarterly 17:3 (July 1981): 91-99.	The independent churches are an outgrowth of the desire for a more African and a less Western expression of faith and life. There is still time to encourage faithfulness to Scripture by building relationships of trust and respect.
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.
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.
Solheim, Dagfinn. "Japanese Culture and the Christian Church." Missiology 12:2 (April 1984): 213-21.	Why has the missionary effort in Japan been so unsuccessful? Culture holds several important keys, as a barrier still exists between the Church and the Japanese culture.
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.
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.
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.
Thomas, Norman E. "Images of Church and Mission in African Independent Churches." Missiology 23:1 (January 1995): 17-29.	African independent/indigenous churches (AICs) are integral to the mainstream of Christianity, rather than an aberration. This article is an analysis of the images of church and mission of AICs of the Pentecostal/prophet-healing type--many of which provide a renewed emphasis on apostolic church images. Six images of the church are described with illustrative cases: the church as Mt. Zion, the church as the place where the Spirit dwells, the church as diverse gifts but one Spirit, the church as a place of power to protect and heal, the church as a disciplined community, and the church as the deliverer from poverty. Four images of mission follow: experiencing the Spirit's power, commissioning all believers for mission, healing, and restoring God's creation.
Tiénou, Tite. "The Church in African Theology: Description and Analysis of Hermeneutical Presuppositions." In Biblical Interpretation and the Church: The Problem of Contextualization, ed. D. A. Carson, 151-165. Nashville: Thomas Nelson, 1984.	Since the expression 'African theology' can be all-inclusive and meaningless, it may be of value to begin this study by defining the boundaries of the present investigation. The scope of this paper is limited to theological statements concerning the church in sub-Saharan Africa but not including South Africa. Our scope is further limited by the fact that we are examining here only published documents on the topic of our investigation. In the case of Africa, this is rather unfortunate because much of our theological creativity is in oral form--in songs, sermons, and rituals. This presentation would have been strengthened with studies of some of these non-written theologies. Alas, I did not have the possibility of conducting field research while preparing this paper. Nevertheless, I will be satisfied if this study contributes, in any way, to the understanding of the issues raised.
Tutu, Desmond. "Church and Nation in the Perspective of Black Theology." Journal of Theology for Southern Africa 15 (June 1976): 5-11.	Address given explaining the roles of church and nation from the orientation of Black Theology.
Van Gelder, Craig. "Defining the Center--Finding the Boundaries: The Challenge of Re-Visioning the Church in North America for the Twenty-First Century." Missiology 22:3 (July 1994): 317-37.	It is becoming increasingly clear that we are experiencing a shift in North American culture that requires the church to think of North America as mission field. The thesis of this article is that the church will need to develop a new paradigm of mission to accomplish this. This article identifies 18 issues which such a paradigm of mission will need to address. These issues are discussed in terms of three aspects: (1) the context in which we live, (2) the gospel we seek to proclaim, and (3) the church which seeks to proclaim this gospel.
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?
Want, Kuo Lily. "Ecclesiology and Women: A View from Taiwan." In We Dare to Dream: Doing Theology as Asian Women, ed. Virginia Fabella and Sun Ai Lee Park, 24-32. Maryknoll, NY: Orbis Books, 1990.	The subject of this paper is "Women and the Church." My primary purpose in writing this paper is to better understand my own situation as a woman pastor of the Presbyterian Church in Taiwan. The subject is quite broad, and so I have chosen to limit "Women and the Church" in the following way. First I shall describe the position of women in the Presbyterian Church of my own country, Taiwan, the Republic of China. I shall include women's social and cultural background, a review of Presbyterian outreach for women, and also the current situation of women within my church. Then I shall consider the early church as described in the New Testament, both in its qualities and in its structure. "How did women belong?" shall be the question I shall try to answer in the next section. I will conclude this paper with suggestions on how the Presbyterian Church in Taiwan could make specific improvements in order to provide encouragement and opportunities for its women.
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.