Biblio Format	Annotation
Adiku, E. T. "Settling Disputes Among the Ewe." Missiology 1:2 (April 1973): 67-70.	Descriptions of emic approaches among the Ewe to settling disputes with reflections on application for the Christian worker.
Adutchum, Ofusu A. "The Church and the Issue of Polygamy." Africa Theological Journal 22:1 (1993): 21-33.	Examination of polygamy in African, biblical, and contemporary church settings. Monogamy set out as Christian ideal, but we should not cease from welcoming the polygamist into the church.
Bates, Gerald E. "Missions and Cross-Cultural Conflict." Missiology 5:2 (April 1977): 194-202.	Accepting conflict as "a reality of human existence," the author probes the field of conflict theory and his own substantial experience for clues to conflict resolution in the cross-cultural situation. His distinction between "interest conflict" and "value conflict" is a crucial insight for issues-oriented westerners--and particularly those westerners engaged in fulfilling the Church's missionary obedience.
Bayinsana, Eugene. "Christ as Reconciler in Pauline Theology and in Contemporary Rwanda." Africa Journal of Evangelical Theology 15:1 (1996): 19-28.	Bayinsana discusses one of the most tragic examples of broken relationships in Africa, the genocide of hundreds of thousands of Christians in Rwanda by other Christians. He examines the biblical teaching of reconciliation and offers practical suggestions for the tragic case of Rwanda which have many applications for all societies which experience broken relationships due to racism, tribalism and injustice.
Carroll R., M. Daniel. "Context, Bible and Ethics: A Latin American Perspective." Themelios 19 (1994): 9-15.	My goal is to try to think through important elements that should be taken into consideration when attempting to understand moral life within a particular cultural context. For the Christian church, the comprehension of its moral life will entail grasping the essence of human existence in the part of the world in which it finds itself, as well as seeking to comprehend how the Scripture might be utilized to nurture a different kind of community. This study will highlight issues within Latin America, but it is hoped that what is presented here might be of help to those in other contexts as well. I would argue that three questions should be dealt with in this enterprise: (1) How can we analyze and comprehend the nature of religion and moral life within a given context?; (2) How does the Bible function in the moral life of the Christian community?; and (3) What form of the biblical text is most appropriate for an ethic that the average Christian can understand and apply to daily life?
Cone, James H. "Black Theology on Revolution, Violence and Reconciliation." Dialog 12:2 (Spring 1973): 127-33.	Early article on Black Theology in the United States by one of the leading advocates.
Dye, T. Wayne. "Toward a Cross-Cultural Definition of Sin." Missiology 4:1 (January 1976): 27-41.	Every culture has some standard of right and wrong. This is not fully discovered in a people's behavior, but in their ideals. These ideals may, in essence, closely parallel the Decalogue; but this essence may be applied with widely varying emphases in the real life situations of different cultures. If the missionary, jealous for the essence of God's righteous demands, relies too heavily on the applications and emphases of his own culture, he may experience little conviction of sin in his hearers--and confused standards in the emerging church. Fully recognizing the dilemma this imposes on the cross-cultural witness, linguist-translator Dye finds hope and help in an ethnotheological approach to the problem.
Eitel, Keith E. "The Transcultural Gospel--Crossing Cultural Barriers." Evangelical Missions Quarterly 23:2 (April 1987): 130-37.	The purpose of this article is to suggest (1) a biblical approach to contextualization; (2) a working model for developing a personal, biblical ethic; and (3) a format for using the model in an African setting.
Ejizu, Chris I. "African Christian Widows: An Agonistic Definition." Asia Journal of Theology 3:1 (1989): 174-183.	Examines the treatment of widows in Africa, viewing them as locked in a stage of "betwixt and between" that characterizes Christianity in Africa. This approach appears to hold out the singular advantage of providing a more comprehensive setting for a better appreciation of the distressful conflicts in the lives of these widows as a major challenge demanding the urgent response of the Church in the continent.
Elliston, Edgar J. "Contextualized Christian Social Transformation." In The Word Among Us: Contextualizing Theology for Mission Today, ed. Dean S. Gilliland, 199-218. Dallas: Word Publishing, 1989.	Developing contextually appropriate social transformation ministries is important for three key reasons. (1) To evangelize with no intentional concern for the social or physical situation will result in a truncated evangelism and disobedience to the command of the Lord to love our neighbors. (2) To do development without an intentional concern for discipling the nations will likely lead to a disobedience to the Lord's command in the Great Commission. (3) And to disregard the context-social, physical, and spiritual-will lead to dysfunctions with both the evangelistic and cultural mandates. The context does not set the eternal priorities between, evangelism. and social ministries, but it does affect the present strategic balance. Context serves to condition what can and should be done in the light of the clear commands of the Lord. Rural contexts in Kansas or Kenya, or urban slums in Sao Paulo or Jakarta will each require a different balance if we are to be obedient.
Falkiner, Steven. "Bribery: Where Are the Lines?" Evangelical Missions Quarterly 35:1 (January 1999): 22-29.	Reviews and critiques five arguments used in favor of bribery: 1) Don't force your culture on others; 2) do it for the greater good; 3) don't think of it as a bribe; 4) bribery doesn't hurt anybody; and 5) the Bible is unclear on bribery.
Fearon, Josiah. "The Ethics of Contextualisation." World Evangelization Magazine(September/October 1997): 20-22.	Relates story of a missionary in Nigeria who paid bail for Muslim converts who turned out not to be converts at all but people who saw the opportunity to gain money from the situation. Multiple examples are given focused on ethnic and ethical issues, with a final case study from Nigeria highlighting several issues (widowhood, naming ceremonies, occultism, polygamy, death of the father, mass conversions, and the novelty of freedom).
Filbeck, David. "Abuse in Marriage." Missiology 2:2 (April 1974): 225-35.	Deals with abuse in Thailand; presents case studies and ethical dimensions.
Fortosis, Steve. "A Model for Understanding Cross-Cultural Ministry." Missiology 18:2 (April 1990): 163-76.	Based upon the excellent foundational research of Mayers (1974), Dye (1976), and Whiteman (1984), the author constructs a model in an attempt to help us understand cross-cultural moral issues. A unique feature of the model is the integration of Lawrence Kohlberg's philosophy of moral reasoning into the paradigm. The model is then illustrated and applied to several case studies. The author concludes by arguing that while moral standards of the Word of God are absolute in every culture, they must be interpreted and applied uniquely to fit the ethical contours of each society.
Franklin, Karl J. "Interpreting Values Cross-Culturally 'With Special Reference to Insulting People!'" Missiology 7:3 (July 1979): 355-64	This essay approaches communication from an unexpected quarter - insults. In the final analysis communicating the Gospel involves communicating the mighty acts of God in Christ within the context of values. Since insults are directly related to cultural values, they become important to those concerned with effective communication of the Gospel. Dr. Franklin explains how by identifying the various components of values they can be judged vis-à-vis supernatural values, aiding the communicator in knowing which values need "conversion".
Fuchs, Stephen. "The Religo-Ethical Concepts of the Chamars in Northern India." Missiology 4:1 (January 1976): 43-52.	A case study in comparative religion from the missiological viewpoint. Ritual observances are seen in their wider sociological context. The resultant view of sin emerges not only as inadequate from a Christian perspective, but as a source of the continuing misery, spiritually and socially, of the subject people. Father Fuchs' colleagues can draw direct benefit, both motivational and strategic, from this study--a practical goal of all missiological research. At the same time, the value of such models for wider application puts all of us in the author's debt.
Harootian, Abigail F. Ramientos. "Doing Theology Among Filipino Peasant-Farmers." International Journal of Frontier Missions 4:1-4 (1987): 81-90.	he Philippines is often in the news today, frequently because of the exploits of the New People's Army (NPA), the guerrilla arm of the Communist party. What news reports often fail to mention is the pressure put on the average Filipino peasant farmer by members of the NPA. How does one do theology among people who are oppressed both by the government in power and a group trying to overthrow that government? Does the Bible have anything to say to people caught in this situation? Abigail Ramientos Harootian, who has worked among such people, says that indeed there are answers, albeit answers which may prove uncomfortable to those unaccustomed to living and working amidst political upheaval.
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.
Hesselgrave, David J. "Missionary Elenctics and Guilt and Shame." Missiology 11:4 (October 1983) 461-83.	Psychological concepts of guilt and shame in cross-cultural consideration.
Hoeferkamp, Robert T. "An Evangelical Ethic of Liberation." Academy 38:3-4 (1982): 193-206.	For the past fifteen or twenty years, "liberation" has been the great "generating word" (the phrase is Paulo Freire's) in Latin America. Ever since the Cuban revolution, the prospect of liberation from social and economic colonialism and especially from the servitude to poverty and cultural deprivation has captured the imagination of millions of Latin Americans. Particularly high school and university students have followed the vision of liberation and along with others have succeeded in transmitting it to workers and peasants. The Roman Catholic bishops assembled in Medellin, Columbia, in 1968 incorporated the word "liberation" in the official reports of their conclave, and soon thereafter a full-blown "theology of liberation" appeared in certain Roman Catholic circles. Liberation theology has become known all over the world and has come to be a synonym for contextualized Latin American theology. The author examines critically Latin American liberation theology and puts forward as an alternative an "evangelical ethic of liberation".
Hohensee, Donald. "To Eat or Not to Eat? Christians and Food Laws." Evangelical Missions Quarterly 25:1 (January 1989): 74-81.	Works through issues presented in Acts 15 and the decision of the Jerusalem Council with application to the contemporary East African context.
Ilogu, Edmund. "Christian Ethics and African Religion: The Problem among the Ibo of Nigeria." Journal of Theology for Southern Africa 18 (March 1977): 17-31.	An effort is made in this paper to show what Christian ethics contend with in the attempt to become relevant to the Nigerian situation as seen through the study of the Ibos. This Nigerian situation consists of traditional religious concepts and practices as well as Islamic culture. Our main concern now however is to examine Christian ethics in the light of lbo traditional ethical attitudes, concepts and practices so as to indicate what impulses and attitudes influence an lbo who becomes a Christian. and by deduction many other Nigerian or other African Christians in their daily behavior as members of the Church and citizens of a country undergoing rapid social change. The aim of this kind of study is to create a point of contact and understanding from which we can appreciate not only the weaknesses of traditional morality in the light of Christian ethics but also the inadequate approach of the Christian Churches in the moral education of their adherents by neglecting the social and ethical milieu of the converts before conversion.
Jakobsen, Wilma. "Ethics in Feminist Theology." In Doing Ethics in Context: South African Perspectives, ed. Charles Villa-Vicencio and John W. De Gruchy, 148-60. Maryknoll, NY: Orbis Books, 1994.	The most important principles in feminist theology can be listed as follows: 1) The starting point is always women's experience; 2) Patriarchal history and theology are rejected; 3) The analysis of Scripture and tradition is done from a woman's perspective; 4) The dualism which are part of Western male thought-systems are rejected; and 5) Relationality is emphasised as central to all that feminist theology attempts to do. Advocates: South African feminists must take extreme care to be as contextual as possible, and not simply to mirror-image white Western thinking. The needs and experiences of first-world women are not necessarily these of third-world women. We must seek that which is uniquely our own in our complex society, and forge a feminist liberation theology and feminist ethic that understand the interstructuring of oppressions in our land.
Kalu, Ogbu U. "Theological Ethics and Development in an African Context." Missiology 4:4 (October 1976): 455-63.	Kalu presses us to take a fresh look at the ethical issues hiding behind the complexity of all patterns of change--political, economic and social--taking place in country after country in Africa today. He calls us to face realistically, yet with the buoyancy of faith, the part that biblical perspectives play in subduing our hubris and enabling us to understand the "vulnerability" of man and the limitations of even his best efforts to perfect human society.
Kasenene, Peter. "Ethics in African Theology." In Doing Ethics in Context: South African Perspectives, ed. Charles Villa-Vicencio and John W. De Gruchy, 138-47. Maryknoll, NY: Orbis Books, 1994.	In identifying the salient African ethical principles in what follows, an attempt is made to integrate the positive values in the African heritage into biblical faith. This is essential for the growth of an African Christian theology. In so doing, my assumption is that the God of the Scriptures is present in African cultures, and that this revelation is to be taken seriously by the African church. Concludes: Being African requires relevant standards and norms which will lead to appropriate action. Among these are reason and praxis. This demands taking an ethical position to regulate one's actions. It goes beyond making general statements, to making definite connections between words and actions. Relevant ethics in African theology can be a source of energy for involvement in the struggle to liberate Africans from all forces which deprive and dehumanise them. It is here that African and Christian traditions meet.
Kelly, David C. "Cross-Cultural Communication and Ethics." Missiology 6:3 (July 1978): 311-22.	Can behavior be judged apart from its cultural context? No, says Professor Kelly, but that does not foreclose moral judgments; in fact, to withhold judgment is to avoid responsibility. But if we focus only on the external act, we fail to see how it relates to the group and to the ethical system of the group--its assumptions and world view. Conscious ethical reflection can not only help us in our cross-cultural communication, but in this process it can heighten and sharpen our moral sensitivities. Father Kelly also suggests some methodological tools to assist us in this reflection.
Kim, Yong Bock. In Catalysing Hope for Justice: Essays in Honour of C. I. Itty to Commemorate His Sixtieth Birthday, ed. Wolfgang R. Schmidt, 146-153. Geneva: World Council of Churches, 1987.
Kraus, C. Norman. "The Cross of Christ--Dealing with Shame and Guilt." The Japan Christian Quarterly 53:4 (Fall 1987): 221-27.	Explores the concepts of shame and guilt in light of biblical and cultural perspectives and how the death of Christ on the cross releases us from the burden we call guilt and the social disgrace we call shame. What does it mean to say that he "bore our offenses in his own body on the cross" (1 Pet. 2:21-25)? To explore this question we first need to look more carefully at the meaning of guilt and shame, and how they are related to our experience of sin. If we understand these connections we may begin to see how Christ's suffering the shame of crucifixion as a condemned sinner and criminal is related to our experience.
Kretzschmar, Louise. "Ethics in a Theological Context." In Doing Ethics in Context: South African Perspectives, ed. Charles Villa-Vicencio and John W. De Gruchy, 2-23. Maryknoll, NY: Orbis Books, 1994.	Theological ethics draws on a number of different disciplines. At the same it retains a distinctively Christian theological character. While this particular study is written from within the Christian tradition, an attempt is made in what follows to address such general questions as the nature of ethics, the relationship between ethics and other disciplines, and the factors which influence our perceptions of what is right and wrong or good and evil. Finally, the task of theological ethics will be examined.
Langston, Richard. "Alternatives to Bribery: Philippines." Evangelical Review of Theology 18:3 (July 1994): 248-260.	The author distinguishes between transactional bribes, variance bribes and extortion. A transactional bribe is a payment made to a public official so that he will accelerate the performance of his duty; for example, to speed-up the process of granting a visa. In the Philippines this is called 'grease money'. A variance bribe is payment to an official to secure the suspension or non-application of a norm; for example, granting a visa to a person who is not qualified to receive it. Extortion is the action of an official to extract from a person what he has no legal or moral right to; for example, an official refuses to grant a building permit unless money is given. It is similar to robbery and the complement of bribery.
Lin, Timothy Tian-min. "Confucian Filial Piety and Christian Ethics." Northeast Asia Journal of Theology 8 (March 1978): 43-48.	Filial piety is the primary and greatest virtue of Confucianism, and yet Christianity seems to overlook it, if not to denounce it. Suggests a resolution to this dilemma (expansion of definition of family to include family of God where filial piety may be practiced).
Lind, Millard C. "Refocusing Theological Education to Mission: The Old Testament and Contextualization." Missiology 10:2 (April 1982): 141-60.	From this valuable insight into Old Testament covenantal principles and God's dealing with Israel as a revelatory event to all nations of the world, Professor Lind posits that today's contextualizing process must include ethical insights into what God has been trying to say to all people--from Baal worshippers in the 5th century BC to property worshipers in the 20th century AD.
Malone, Anthony. "Doing Moral Theology Cross-Culturally." Catalyst 17:2 (1987): 183-98.	Reviews certain foundational values of the Papua New Guinean context and discusses implications for moral theology.
Mann, David P. "Toward Understanding Gift Giving in Relationships." Missiology 18:1 (January 1990): 49-60.	As the subject of stewardship is taught in a church where Western missionaries work in close collaboration with African church leaders, intercultural friction is inevitable. One culture stresses interconnectedness and sharing,the other emphasizes independence and self-sufficiency. But both see wealth as a primary means of expressing those values. This article reviews aspects of economic anthropology which relate to gift-giving, analyzes palls of the Dowayo culture, and draws missiological conclusions. Understanding the economic assumptions of a culture can inform biblical teaching on Christian stewardship and aid its integration into the life of the church.
Mantovani, Ennio. "Christian Dialogue with Melanesian Values and Ethics." Catalyst 20:2 (1990): 97-105.	Deals with the interaction between Christianity and traditional Melanesian values and ethics, founded on life, which is found in one's community which consists of relationships which are expressed and established through exchange (and the resulting ethical system).
Mayers, Marvin K. "The Filipino Samaritan: A Parable of Responsible Cross-Cultural Behavior." Missiology 6:4 (October 1978): 463-66.	What is good living in cross-cultural context?
Mbuvi, David. "Payment of Dowry and the Christian Church." Africa Journal of Evangelical Theology 15:2 (1996): 128-134.	Discussion presented from a Theological Advisory Group of the African Inland Church on the issues involved. Changes in contemporary society and biblical principles are discussed.
Musk, Bill A. "Honour and Shame." Evangelical Review of Theology 20:2 (April 1996): 156-167.	This chapter from Musk's book is a lively and fascinating survey of areas of the Muslims world view inadequately understood by western Christians. It will help Christians to read the Bible with new eyes and discern the strengths and weaknesses of both Islamic and western cultures. Focus: Loyalty to family and kin is fundamental to Middle Eastern societies. In cultures in which bonds between persons count for so much, it is not primarily law which channels and corrects human behavior. Rather, it is the connected concepts of honor and shame.
Ngwane, Zolani. "Ethics in Liberation Theology." In Doing Ethics in Context: South African Perspectives, ed. Charles Villa-Vicencio and John W. De Gruchy, 114-24. Maryknoll, NY: Orbis Books, 1994.	Liberation theology takes the historical praxis of the church as a major point of departure in doing theology. For this reason, we begin by examining the category of `church'--in South Africa and in other post-colonial contexts. But in so doing, we immediately discover the ambiguity of the institution. Throughout its history it has functioned as a vehicle which promotes oppressive social structures, yet it has also functioned as an agent of liberation. It is imperative that this double role be kept in mind in seeking to understand the function of ethics in liberation theology. Essentially, liberation theology engages in two kinds of critique. Firstly, it provides an external ethical critique of Christian theology and church, from the perspective of the oppressed, and challenges the dominant approach of ethics in Christian theology. It does this by identifying `the other', which it defines as the oppressed, as a key ethical category for assessing all ethical behaviour. Put differently, liberation theology engages in ethical debate from the perspective of the poor and oppressed, arguing that in the process it exercises an epistemological privilege in ethical enquiry. Secondly, liberation theology engages in internal self-criticism. In its commitment to the promotion of the concerns of the oppressed, it subjects its own reflection and praxis to critique. Only that within its own reflection and praxis which promotes the interests of the poor is judged to be theologically legitimate.
Nichols, Gregory. "A Case for Bribery: Giving versus Taking." Evangelical Missions Quarterly 35:1 (January 1999): 30-33.	Responds to Falkiner's article which critiques 5 reasons used to justify bribery (EMQ 35:1 (January 1999): 22-29).
Pike, Eunice V. "The Concept of Limited Good and the Spread of the Gospel." Missiology 8:4 (October 1980): 449-54.	Reflection on how the idea of good being limited (held by some cultures) affects ethics, teaching, ministry, etc.
Priest, Robert J. "Cultural Anthropology, Sin, and the Missionary." In God and Culture: Essays in Honor of Carl F. H. Henry. ed. D. A. Carson and John Woodbridge, 85-105. Grand Rapids, MI: Eerdmans, 1993.	How can a Christian anthropologist to relate the two thought worlds, one grounded in the sacred text and in the discourse of theologians and biblical scholars, and the other grounded in the empirical scientific study of human realities and in the rational discourse of the university community of scholars? One appealing solution would be to emphasize that the two discourses concern incommensurable realities. The independent authority of each could be assumed and the possibility of substantive overlap or conflict between them denied. Yet both deal with the subject of humankind. Anthropology does not limit its subject matter to a narrow slice of life but aspires to an all-encompassing look at humanity in its diversity and complexity. I argue in this essay that the apparent incommensurability of the two discourses is not exclusively or primarily the result of a differing anthropological subject or method; rather, it is a consequence of an active anthropological enterprise that developed its ideas in part in opposition to, and as replacement of, Christian views of humankind - most notably views of human beings as sinners. Any effort to chart a course for Christians in anthropology must explore this opposition.
Priest, Robert J. "Missionary Elenctics: Conscience and Culture." Missiology 22:3 (July 1994): 291-315.	Conscience is God-given and functions as an internal witness which ratifies the biblical message that we are sinners in need of salvation. Conscience contributes to repentance and faith, and plays a pivotal role in the sanctification of the believer. But conscience is also culturally variable. As a result cross-cultural missionaries seldom understand native conscience and frequently work at cross-purposes to it. This article suggests principles for the missionary who wishes to understand native conscience and contends that missionaries who follow these principles will find conscience to be a God-given ally in the tasks of evangelism and discipleship.
Raj, Antony. In Integral Mission Dynamics: An Interdisciplinary Study of the Catholic Church in India, ed. Augustine Kanjamala, 70-88. New Delhi: Intercultural Publications, 1996.
Ramseyer, Robert L. "Ethical Decision-making and the Missionary Role." International Bulletin of Missionary Research 6:3 (July 1982): 114-118.	Reflection on issues of how to make ethical decisions and what role, if any, the missionary has in determining what the Christian life should look like in other cultures. Presents implications for evangelism and church planting.
Reist, Benjamin A. "Context of Contextual Theology." Union Seminary Quarterly Review 29 (1974): 153-167.	For nearly thirty years now, Paul Lehmann has been preoccupied with the intrinsic relationship between theology and ethics. His ethical formulations have always manifested theological depth, and his theological formulations have always been dependent upon ethical intensity. The longer one ponders his writings, the more unavoidable becomes a broad and pervasive question: What are the contours and the context of that ethical theology which theological ethics both presupposes and adumbrates? The same question arises, for similar if not identical reasons, from the study of the thought of Dietrich Bonhoeffer, and given the extremely close relationship between Lehmann and Bonhoeffer, this, too, should come as no surprise. Having struggled to clarify the contextual character of the Christian ethic, Lehmann has never been able to resist the equally significant insistence on the contextual character of Christian theology. This has yielded the decisive question to emerge from his thought as a whole: What is the context of contextual theology? The real debate, both with him and among those influenced by him, pivots on this question. The lasting tribute to him is the fact that the debate itself is dependent upon the cogency with which he has made the question come alive.
Rountree, Catherine. "You Should Dance on One Foot: The Saramaccans and Wisdom Literature." Missiology 22:4 (October 1994): 471-80.	All people seek wisdom to explain and cope with life. Many of them preserve their 'wisdom' in maxims which. they use extensively in their formal and informal speech. They are very important teaching tools which cannot he ignored by those who are seeking to teach them the message of God. But simply memorizing them and using them here and there is not enough. In fact, it could be detrimental. Therefore, careful study of the maxims and the context in which they are used is necessary. And if they are mastered, they are very effective for teaching. Translating the Wisdom Literature of the Bible or composing new maxims to teach biblical truths presents further problems. This paper addresses the problems of translating, composing, and using maxims cross-culturally.
Roxborogh, John. "From Guilt to Awareness: Gospel and Culture, Conscience and Mission." Evangelical Review of Theology 18:3 (July 1994): 196-203.	This article seeks to bring together Gospel and Culture, Mission and Conscience in order to raise questions about the mechanisms by which we make decisions about the mission of the Church in different times and circumstances. If in the Western theological tradition conscience has been associated primarily with guilt and carried the temptation of undue introspection, in a world Church concerned with mission, conscience needs to be also seen not simply as the accuser which tells us we need salvation, but the voice of God calling people to awareness of issues and needs of the Kingdom which we have been slow to recognize.
Salamone, Frank A. "Continuity of Igbo Values after Conversion: A Study in Ritual and Prestige." Missiology 3:1 (January 1975): 33-43.	How do ethical values and living change after conversion to Christ?
Schreiter, Robert J. "Reconciliation as a Missionary Task." Missiology 20:1 (January 1992): 3-10.	As dictatorships fall and governments are realigned, societies need to reorient themselves to a new civil order. Part of doing that is coming to terms with the past One of the great resources that the Christian missionary has to offer is the biblical understanding of reconciliation. This article explores this teaching and looks toward its application in the missionary context.
Singgih, E.G. "Let Me Not be Put to Shame: Towards an Indonesian Hermeneutics." Asia Journal of Theology 9:1 (1995): 71-85.	Explores how "good news" in Indonesia means lifting people up from situations in which an individual or a group is trapped in feelings of shame.
Smit, Harvey A. "Ethics and Religion in Japan: A Study in Contrasts." The Japan Christian Quarterly 43:3 (Summer 1977): 131-38.	Comparing Japanese and Western ways has an endless fascination. Every year there appear a number of new studies written by Japanese or Westerners; such studies not only help us to see surface differences but also to see through these differences to the various ways in which societies operate and in which people live together. One such basic difference is the relationship of "distinct separation" between religion (an inward matter) and ethics (an outward matter). I know of almost no studies specifically devoted to this "distinct separation." Yet this is an area of great importance. It can give us valuable insights regarding the general Japanese view of Christianity and Japanese expectations of the Christian faith as a religion and as an ethic. It also helps us understand something of how Christianity has been influenced by, and has resisted expectations placed upon it by, the Japanese cultural climate.
Sontag, Frederick. "Political Violence and Liberation Theology." Journal of the Evangelical Theological Society 33:1 (March 1990): 85-94.	Where liberation theology is concerned, perhaps no issue has been more controversial than its relation to violence. When it comes to Marxism/Leninism there is no question of its dependence on the use of violence, so that this question plagues all liberation theories. On the one hand, the ties that bind humans in bondage may be so strong that violence is needed to release us. On the other hand, it is well known that violence often breeds its own downfall and that terror, more often than peace, results.
Tan, Che-Bin. "Ethical Particularism as a Chinese Contextual Issue." In The Word Among Us: Contextualizing Theology for Mission Today, ed. Dean S. Gilliland, 262-281. Dallas: Word Publishing, 1989.	Chinese culture is not homogeneous. It is a complex system, consisting of various traits and themes. This present discussion, therefore, is not meant to be exhaustive, nor do we intend to offer a comprehensive contextualized theology. Our purpose is to examine an important cultural trait, which is present in both high and folk cultures, in the light of biblical teaching, with a view to pointing to certain directions in a contextualized Chinese theology. We begin by tracing the roots and formulation of a Chinese cultural characteristic, in this case, ethical particularism (each ethical situation requires a particular approach in light of relationships and obligations) . Then we will discuss this cultural characteristic in action. Thirdly, we will attempt to examine what the Bible has to say of parallel concerns underlying this particular cultural trait. And finally, we will point out some practical implications for an "incarnation model" of a contextualized Chinese theology.
Thomas, Bruce. "The Gospel for Shame Cultures." Evangelical Missions Quarterly 30:3 (July 1994): 284-90.	Explores the Muslim concept of ceremonial impurity (and the resulting issues of defilement and shame) versus the (Western) Christian concepts of guilt and sin as a vehicle for better communication of the message of the gospel in Islamic contexts.
Tsele, Molefe. "Ethics in Black Theology." In Doing Ethics in Context: South African Perspectives, ed. Charles Villa-Vicencio and John W. De Gruchy, 125-37. Maryknoll, NY: Orbis Books, 1994.	Given that there is no single school of black ethics, we begin with a survey of four models of doing ethics within the context of Black theology. Two models, those of Allan Boesak and Simon Maimela, originate from South Africa. The other two are those of the North American black theologians, James Cone and Enoch Oglesby. On the basis of this survey, an ethical proposal will be made which takes into account the issues raised by the experience of being black and oppressed. This model is informed by a liberation perspective, that uses the Kairos critique of traditional ethics.
Utuk, Efiong S. "A Missiological Conspectus of Emergent Themes in African Christian Ethics." Africa Theological Journal 17:1 (1988): 48-71.	My modest goal is to analyze briefly and comment on the major themes in this genre of "African theology." Three broad questions guide the paper: 1) From what sources to African Christian ethical writers draw guiding principles? 2) How do they understand ethics in relation to culture and transformation? 3) How do they perceive social justice and power in relation to African political economy? Despite these questions, however, a conscious attempt is made to provide a balanced, "objective" understanding of this ethics rather than, tailor it to "fit" these questions and my experience.
Yego, Josphat. "Polygamy and the African Church: A Survey." East Africa Journal of Evangelical Theology 3:1 (1984): 60-84.	The polygamy issue has been a problem to the African Churches for well over a century. Judging from the fairly steady flow of books and articles that continues to be produced the debate over polygamy is very much alive and shows little sign of letting up. My hope is that this article will make many more aware of this practical problem. Therefore, I have approached it as more of a pastoral problem and not simply an academic exercise. The purpose of this article is simply to survey some of the Biblical, historical and pastoral aspects of the issue.