Biblio Format	Annotation
Abraham, K. C. "Emerging Concerns of Third World Theology." Bangalore Theological Forum 26:3/4 (September & December 1994): 3-14.	The emphasis on praxis as the basis for theological reflection gives the various contextual theologies a common method of approach. This methodology distinguishes Third World Theology from other theologies. Today we face a new Third World situation, and newer challenges are brought to contextual theologies. This presentation is an attempt to highlight some of them and ask whether there is a marked shift in their methodology.
Adams, Daniel J., ed. From East to West: Essays in Honor of Donald G. Bloesch. Lanham, MD: University Press of America, 1997.
Adams, Daniel J. "Theological Method: Four Contemporary Models." Taiwan Journal of Theology 3 (1981): 193-205.	Contemporary theology is characterized by four basic methodologies: systematic theology with its concern for the dogmatic task; philosophical theology with an emphasis upon the apologetic task; political theology with its stress upon the ethical task; and contextual theology with its focus upon the hermeneutical task. Each of these methodologies is operationalized by a number of models. These include the Reformed dogmatics model of G C Berkouwer (systematic theology); the process theology model of John B Cobb, Jr. and David Ray Griffin (philosophical theology); the liberation theology model as presented by Robert McAfee Brown (political theology); and the "third-eye" theology model of C S Song (contextual theology). Due to theological pluralism these models often overlap, however each must be taken in account, especially within the Asian context. Although the age of the theological giants is past, contemporary theology possesses a vitality which continues to influence the theological scene of which we are a part.
Adeney, Miriam Ann. "What is 'Natural' About Witchcraft and Sorcery?" Missiology 2:3 (July 1974): 377-95.	Explores some of the more "natural" (e.g., social, psychological, economic, etc.) causes of witchcraft and sorcery without denying the reality of supernatural involvement.
Adeney, Miriam. "Esther across Cultures: Indigenous Leadership Roles for Women." Missiology 15:3 (July 1987): 323-37.	Women have unique qualities that allow them to work effectively in Christian ministry among their own people and cross-culturally. Catherine Booth and Mary Slessor are historical models. Today women throughout the world continue to model resourceful ministry roles. Evelyn Quema, an evangelist and church planter in the Philippines, is an example, as are So Yan Pui who, before her recent death, was involved in writing and parachurch work in Hong Kong, and Ayako Miura, a Japanese novelist. For these women, who are often better educated than their peers, opportunities for ministry are plentiful, but there are also outreach opportunities for oppressed women, and they too are serving as models in ministry.
Amaladoss, M. "Cross-Inculturation of Indian and African Christianity." The African Ecclesial Review (AFER) 32:3 (June 1990): 157-68.	Some familiarity with the state of African theology today has evoked in me, an Indian theologian, a dual reaction: an awareness of common experiences and problems, on the one hand; and on the other, a desire to dialogue, learn and ask questions, even to make suggestions. I think that the best way of dialoguing is to bear witness to oneself and respond to the witness of the other, with the hope that the exchange will be mutually enriching. In this perspective, I shall first of all speak about efforts made in India towards evolving an Indian Christian theology; and then share with you, the reader, my reactions to African Christian theology.
Amaya, Ismael E. "A Latin American Critique of Western Theology," Evangelical Review of Theology 7:1 (April 1983): 13-27.	As the title of this paper suggests, its purpose is not academic, but rather practical; not so much to pursue investigation in order to break new ground, as to reflect on the theological situation already in existence in the Western world. In doing so we will touch on certain issues which I believe call for urgent consideration. This will be done not in a destructive critical spirit, but rather with a sincere desire to be objective and to confront reality. Therefore, in line with the realistic approach of our reflection, many quotes and examples are not necessarily taken from books, but rather from the historical reality of our Western 'World, and from personal reflection.
Anderson, Gerald H. and Stransky, Thomas F. eds. Mission Trends No 3: Third World Theologies, New York: Paulist Press, 1976.
Anderson, N. P. "Biblical Theology and Cultural Identity in the Anglo-Saxon World." In Let the Earth Hear His Voice: International Congress on World Evangelization Lausanne, Switzerland. Official Reference Volume: Papers and Responses, ed. J. D. Douglas, 1278-93. Minneapolis, MN: World Wide Publications, 1975.	Explores recent trends in Western academic theology (demythologizing, secular theologies, cultural relativism, "religionless Christianity," the death of God movement, and ground of being. In the second half, discussion is presented on relating cultural forms to biblical principles by probing the relevance of the Bible in four areas of contemporary life: the church's worship, ethical behavior, evangelism and service in the world.
Archer, Jr. Gleason L. "Contextualization: Some Implications from Life and Witness in the Old Testament." 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, 199-216. Grand Rapids: Baker Book House, 1979.	Task is to delve into the OT for implications for contextualization. It would, however, be an error to look in the OT for specific positive guidelines, as there is no conscious effort to make the law and Jewish life understandable to the nations. The basic orientation towards contextualization in this article is the effort or policy of the missionary to set forth the message in its most appealing and attractive form by couching it in terms suitable to the cultural context of the society or ethnic group in which he/she works.
Armerding, Carl E., ed. Evangelicals and Liberation, Nutley, NJ: Presbyterian and Reformed Publishing Company, 1977.
Asad, Talal. "Toward a Genealogy of the Concept of Ritual." In Vernacular Christianity: Essays in the Social Anthropology of Religion Presented to Godfrey Lienhardt, ed. Wendy James and Douglas Hamilton Johnson, 73-87. New York: Lilian Barber Press, 1988.	Every ethnographer will probably recognize a ritual when he or she sees one, because ritual is, of course, symbolic activity as opposed to the instrumental behavior of everyday life. There may be some uncertainty and disagreement over matters of explanation, but not in identifying the phenomenon as such.' But was this always the case? When did we, as anthropologists, begin to speak of 'ritual'? And why did we decide to speak of 'it' in the way we do now? In this paper, I try to answer these questions in a preliminary way in the hope that this will help identify some conceptual pre-conditions for our contemporary analyses of religion. I must stress that my primary concern here is not to criticize anthropological theories of ritual, still less to propose or endorse alternatives. It is to try and discover what historical shifts might have made particular concepts of ritual plausible. I propose to begin by examining some general statements on the subject which can be found in old encyclopaedias, because they provide us with clues to the shifts that are worth investigating. I shall then enlarge, tentatively, on points that emerge from this examination by referring to medieval and early modern developments. My general conclusion will be that something has happened to institutional structures and organizations of the self to make possible the concept of ritual as a special category of behavior.
Athyal, Saphir. "The Old Testament Contextualisations." World Evangelization Magazine(September/October 1997): 8-9.	Headings in this brief overview of contextualization issues in the Old Testament include context of God's self-revelation, God and worship, critical use of common cultural heritage, the key concepts of kingship and covenant, contextualized challenge to culture through the prophets, and changing contexts and progressive revelation.
Atkins, Andrew. "Know Your Own Culture: A Neglected Tool for Cross-Cultural Ministry." Evangelical Missions Quarterly 26:3 (July 1990): 266-71.	Advocates ensuring that departing missionaries understand the culture they are leaving and taking with them.
Azevedo, Marcello. "Challenges to Inculturated Evangelization." In Trends in Mission: Toward the Third Millennium: Essays in Celebration of Twenty-five Years of SEDOS, ed. William Jenkinson and Helene O'Sullivan, 134-42. Maryknoll, NY: Orbis Books, 1991.	Modernity presents a challenge to all of us involved in inculturated evangelization. We will briefly examine some of these challenges which can be clustered around three major relationships: 1. Evangelization, modernity, and technology/science 2. Evangelization, modernity, and social/political change 3. Evangelization, modernity, and secularization.
Baasland, Ernst. "The Contextualised Witness of the Apostles." World Evangelization Magazine(September/October 1997): 16-19.	I will briefly suggest some guidelines: A. To underline the differences between accommodation and contextualisation: *The narrative structure of the creed ('The Great Code' --from creation to recreation) cannot be accommodated, but must be the transcultural pattern for every church. *The translation model is not sufficient, but can never be replaced; *The Jewishness of the gospel, due to the fact that Old Testament is our Holy Scripture and Jesus himself was a Jew, must be taken into account; *There is a richness in the concept of salvation and in the biblical images of Jesus, which opens up for perpetual actualisations/contextualisations. These actualizations must never end up in one-sidedness and reductionism. B. To underline some limitations of every kind of contextualisation. Contextualisation is always risky, but one has to be alert when: *certain concepts are totally reinterpreted; *The contextualised actualizations turn out to be contrary to what the Bible says; *It is not taken into account that God revealed himself in the Old Testament/New Testament (which makes it impossible to replace the core patterns and to break the links between Old Testament and New Testament.
Baeske, Alberico. "Rereading Luther in a Third World Context." In Rethinking Luther's Theology in the Contexts of the Third World, ed. Nelson Kirst, 16-43. Geneva: Lutheran World Federation, 1990.	The topic we propose is a strange one. What does Martin Luther, a German theologian who lived at the passage from the Middle Ages to the modern era, have to do with the Third World? He barely knew of the existence of some areas belonging to this part of the world. In sum, Martin Luther encourages us 1) to wait for the uncommon purposes of God; 2) to confess Christ at the point which is imperative today; 3) to serve God in the oppressed; and 4) to get into their flesh. Using these topics as criteria for the present discussion of Luther's theology among us--I would prefer to speak of utilization of his theology for Christian militancy in the Third World--I come to his rereading of the freedom by grace and faith which was first confessed by the apostle Paul. I do not consider this freedom qua locus dogmaticus, but as the life lived by that former German Augustinian monk in a time of change in all areas of life. These changes were unbelievable until then, and most of them were caused by him. Because we long for a life in freedom, that is what interests--and, I hope, attracts, touches, and moves--us in Luther!
Bamat, Tomás and Wiest, Jean-Paul, eds. Popular Catholicism in a World Church: Seven Case Studies in Inculturation. Maryknoll, NY: Orbis Books, 1999.
Barney, G. Linwood. "The Challenge of Anthropology to Current Missiology." International Bulletin of Missionary Research 5:4 (October 1981): 172-77.	Introduces recent developments in anthropology and argues that culture is the acquired knowledge that people use to interpret experience and generate social behavior. That definition is applies to three areas of missiology: a theology of culture, a definition of the Christian faith, and a definition of the nature of the church. These imply strategies for cultural learning, a more adequate hermeneutics, an approach to analyses of church and mission history and of 'doing theology'.
Barr, William R., ed. Constructive Christian Theology in the Worldwide Church, Grand Rapids: Eerdmans, 1997.
Barr, William R. "Introduction: Re-forming Theology in the Global Conversation." In Constructive Christian Theology in the Worldwide Church, ed. William R. Barr, 1-9. Grand Rapids: Eerdmans, 1997.	Today and in the years ahead Christian theology will need to be developed through interaction and conversation among Christians around the world in the worldwide church, and with those of other persuasions in the world community. This is dear already, from the fact that increasingly we are rubbing shoulders with persons of other cultures in our local communities through our work, through the products we use, through the news media, and via the global Internet, as well as in many other ways. Furthermore, the need for global conversation is evident from the fact that creative theological voices are speaking out today from many lands and cultures. The European-American hegemony in modern Christian theology is rapidly passing as we enter what some speak of as a "postmodern" era. Here we encounter a rich variety of perspectives and ways of understanding, including theological understanding, among the world's peoples. This need for interaction holds true as well in the church, for the church has become a worldwide, community embracing peoples of many different languages, perspectives, customs, and ways of life, and these shape as well as are shaped by theological understanding.
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.
Bennett, Charles T. "Paul the Pragmatist: Another Look at His Missionary Methods." Evangelical Missions Quarterly 16:3 (July 1980): 133-38.	If you think you have Paul's methods down pat, think again. This writer questions whether, in fact, he really had any. Obviously we can learn much from Paul. Virtually everything we know about first century cross-cultural missions centers around him. Yet it may be a mistake to look for a single grand strategy in his methodology, for he was both very human and extremely pragmatic.
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.
Bevans, Stephen. "Models of Contextual Theology." Missiology 13:2 (April 1985): 185-202.	This article names and describes six approaches or models operative in current attempts to articulate faith within particular cultural, political, and religious contexts. After a brief discussion of the notions of "contextual theology" and "models," each model--anthropological, translation, synthetic, praxis, semiotic, and transcendental--is discussed according to four points: 1) the meaning of the model's name, 2) its basic presuppositions and features, 3) the method it suggests, and 4) its advantages and disadvantages. The article suggests that the effort to be faithful to context is important not just for Third World concerns but for contemporary theology in general.
Beyerhaus, Peter. "Possessio and Syncretism in Biblical Perspective." In Christopaganism or Indigenous Christianity?, ed. Tetsunao Yamamori and Charles Russell Taber, 119-42. Pasadena, CA: William Carey Library, 1975.	We can distinguish between three stages of possessio: In the first stage God invades this occupied world of nations and establishes bridgeheads of his sovereignty. Here the whole emphasis lies on demonstrating the uniqueness of God's Godhead, and in guarding it against the insidious counterattacks of the present demonic usurper of the world. In the second stage these bridgeheads of elected communities become the basis of operation for a progressive reconquest of the whole ethnic and cultural territory which they represent. The third stage lies beyond this present age. Here the Devil, the prince of this world, will completely be removed and the kingdoms of the world will totally have become the kingdom of the Lord. In missiology we are only concerned with the first two stages of possessio. We may distinguish them as exclusive and comprehensive possessio. If they are seen against syncretism as the other end of the axis, a tripartition of our discussion becomes logical. We have to speak firstly about the principles of biblical identity, secondly about the danger of its syncretistic falsification, and finally we have to outline a missionary strategy of translation which is aware of both.
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.
Blomberg, Craig L. "Implications of Globalization for Biblical Understanding." In The Globalization of Theological Education, ed. Alice Frazer Evans, Robert A. Evans, and David A. Roozen, 213-246. Maryknoll, NY: Orbis Books, 1993.	In terms of the agenda items most consistently raised under the banner of "globalization," five stand out: liberation theology, feminism, pluralism, economics, and contextualization. Though space permits only suggestive and programmatic remarks, each of these five topics deserves brief treatment. Each brings questions to the text, which Western Bible readers have not traditionally raised as often as other questions. Each elicits fresh answers which should have an impact on theological education.
Blomberg, Craig L. "The Globalization of Hermeneutics." Journal of the Evangelical Theological Society 38:4 (December 1995): 581-93.	So what is globalization? To a large degree it depends on whom you ask, but it seems to me that five topics consistently recur with greater frequency than any others: liberation theology, feminism, economics, religious pluralism, and the contextualization of the gospel. What I would like to do is suggest a definition of globalized hermeneutics that is both narrower and broader than this pentad of concerns. It is broader because it is not limited to the five topics just mentioned. It is narrower because it presupposes a long-standing evangelical hermeneutic. After setting my definition into the larger context of contemporary hermeneutical discussion I will give six illustrations all gleaned from the NT (my area of greater competence), though I have no doubt that many profitable OT examples could easily be adduced as well.
Bockmuehl, Klaus. "Three Horizons for Theology." Evangelical Review of Theology 11:1 (January 1987): 5-20.	Why do theology? The answer required a rediscovery and recapitulation of theology's intrinsic purposes and horizons and the way they interrelate: the church, humanity, and God. The purpose of theology is to add to the praise of God, not merely for humans to think about themselves.
Bolyanatz, Alexander. "Messages from Symbols That We Often Miss." Evangelical Missions Quarterly 24:3 (July 1988): 230-34.	Introduces the concept and significance of symbols (verbal, behavioral, and physical) in cultures and how we can work to understand them.
Bosch, David J. "Contextual Missionary Theology from Orbis." Missionalia 13:3 (November 1985): 121-31.	The overriding concern of Orbis is simply to give a hearing to those who speak on behalf of the marginal peoples of the earth, thus assisting the church world-wide to reflect anew on its mission. In the rest of this article I would like to offer brief reviews of some recent Orbis publications. This is not intended to lie more than a sample of the rich menu Orbis has prepared. I shall group the books according to the categories into which they fit best.
Boston, Bruce O. "Doing Theology in a Planetary Age." In Revolution of Spirit: Ecumenical Theology in Global Context: Essays in Honor of Richard Shaull, ed. Nantawan Boonprasat-Lewis, 231-45. Grand Rapids, MI: W.B. Eerdmans, 1998.	My hypothesis in this essay is that the emerging shift in our consciousness about our planet (more and more seen as a 'big blue marble') is emblematic of a shift toward a new set of issues that point to a revolution in consciousness itself. The revolution is most advantageously viewed from the speculative and cutting edges of physical and social science. While the changes in self-understanding forced on us by the big blue marble have affected us in as yet only marginally explored ways, they nevertheless demand attention--and theological attention at that. In what follows, I want first to set out five of the dimensions of what appears to be a new consciousness, with the suggestion that what is most remarkable about them is their convergence. I want then to turn to some issues of theological method, as posed by the work of Dick Shaull, as particularly fruitful in our common struggle within that revolution.
Botha, J. Eugene. "Contextualization: Locating Threads in the Labyrinth." Scriptura 59 (1991): 29-46.
Brown, Robert McAfee. "Liberation Theology: Paralyzing Threat or Creative Challenge?" In Mission Trends No. 4: Liberation Theologies in North America and Europe, ed. Gerald Anderson and Thomas F. Stransky, 3-24. Grand Rapids: Eerdmans, 1979.	A new way of "doing theology" has emerged from Latin America, called liberation theology, that radically challenges traditional concepts and practices of who does theology, of how and where it is done, and what the focus should be. Robert McAfee Brown describes it as an "attempt to look at the world in terms of involvement with the underprivileged and oppressed, and to find within the Christian gospel both the analytic tools and the energizing power to work for radical change in that world." Brown describes here the major features of liberation theology and responds to the charges against it. He concludes with suggestions for those " who are not oppressed ... who are relatively comfortable,, whose daily existence is not seriously threatened," if they are to "play any role in developing a 'theology in the Americas.' "
Brown, Robert McAfee. "The Rootedness of All Theology: Context Affects Content." Christianity and Crisis 37 (1977): 170-174.	Considerable apprehension is being expressed by many North American church persons that the faith once delivered to the saints is being eroded away by new theologies based on contemporary experience in certain limited contexts (Latin American liberation theologians being the chief target). Such new expressions are faulted for being too subjectively arrived at and overly influenced by a specific set of social, political and economic conditions *hat are not universal enough to form the basis for an authentic Christian expression. It is in response to such charges that the following ten propositions are offered as sequential steps in affirming the value of experiential-contextual theologies.
Brown, Robert McAfee. "What is Contextual Theology?" In Changing Contexts of Our Faith, ed. Letty M. Russell, 80-94. Philadelphia: Fortress Press, 1985.	The author explores definitions of "context" and several resulting issues from the interplay of context and theological process. He notes: If we are even going to begin to think contextually, and let that sort of thinking help mold our theology, the presupposition we must accept is that our own position, whatever it is, is not normative, but is itself the product of many factors that may heretofore have escaped our notice: our race, class, sex, economic status, geographical location, or whatever. It is this awareness of our own context that, as I shall argue later, can liberate us from seeking to exercise over others a kind of theological imperialism that is at best unthinking and shallow and at worst ugly and destructive.
Budiman, Rudy. "Contextual Witness and Exegesis." The South East Asia Journal of Theology 21:2/22:1 (1981): 34-46.	The author shows that sound principles of contextual exegesis are to be found in the apostles' missionary methods in New Testament times. Mission is actually bringing the word of salvation in a new context. So also is exegesis: it is explaining the word of God into a new context, i.e., in modern times. The exegete must, first, understand the message of a certain pericope for people of the biblical context, then examines the sociological-cultural context of his days. Subsequently, the above message is restated for the latter context. It is the author's conviction that the word of God is relevant for all times, provided contextual exegesis is applied to it.
Burtness, James H. "To Re-Contextualize the Text." Dialog 13:3 (Summer 1974): 208-12.	Discusses issues of "context" for contextualization.
Buswell, III, James Oliver. "Contextualization: Is It Only a New Word for Indigenization?" Evangelical Missions Quarterly 14:1 (January 1978): 13-20.	Clarifies what was meant by contextualization within the evangelical orbit, and explores the idea that it was not a new idea at all, but an extension of several concepts with some vocabulary switching. Three types of contextualization are seen: contextualization 1) of the witness (enculturation), 2) of the church and its leadership (indigenization), and 3) of the Word (translation and ethnotheology).
Buswell, III, James Oliver. "Contextualization: Theory, Tradition, and Method." In Theology and Mission: Papers Given at Trinity Consultation No. 1, ed. David J. Hesselgrave, 87-111. Grand Rapids: Baker Book House, 1978.	Expansion of the article in Evangelical Missions Quarterly 14:1 (January 1978): 13-20, which clarifies what was meant by contextualization within the evangelical orbit, and explores the idea that it was not a new idea at all, but an extension of several concepts with some vocabulary switching. Three types of contextualization are seen: contextualization 1) of the witness (enculturation), 2) of the church and its leadership (indigenization), and 3) of the Word (translation and ethnotheology).
Butler, John F. "The Protestant Neglect of 'Missionary Art'." Missiology 8:4 (October 1980): 489-93.	Reminds us of the need for art as a valid missiological instrument to communicate the gospel message across cultural barriers.
Cady, Linell E. "Resisting the Postmodern Turn: Theology and Contextualization." In Theology at the End of Modernity: Essays in Honor of Gordon Kaufman, ed. Sheila Greeve Davaney, 81-98. Philadelphia: Trinity Press International, 1991.	Many theologians are seizing upon the amorphous movement of postmodernism to legitimate their enterprise without adequately confronting the need for basic changes in the genre of theology. Most troubling, perhaps, is the way in which elements of this movement are being appropriated, indeed, co-opted many theologians for confessional purposes, generating theologies with little resonance to postmodern sensibilities. Even those theologies with impeccable postmodern credentials, however, do not help chart a direction for theology if it is to gain a footing and, perhaps, a hearing in the contemporary world. This essay will explore some of the costs, whether hidden or acknowledged, associated with the turn to postmodernism. I shall argue that the future of academic theology depends upon resisting the initial but, I think, temporary legitimization that this orientation provides.
Caldwell, Larry. "Third Horizon Ethnohermeneutics: Re-Evaluating New Testament Hermeneutical Models for Intercultural Bible Interpreters Today." Asia Journal of Theology 1:2 (1987): 314-333.	An attempt to bring help to those involved in the cross-cultural interpretation of Scripture (ethnohermeneutics). Explores the typical Western hermeneutical model, examines some newly emerging models, then the models of the NT writers as the interpreted the OT.
Caldwell, Larry W. "Doing Theology Across Cultures: A New Methodology for an Old Task." International Journal of Frontier Missions 4:1-4 (1987): 3-7.	Introduces this issue of the journal by noting that theology has followed a "trickle-down" approach in which the experts are trained to communicate the results of their study of God's word to the laity. He proposes a "transfer up" theology in which theologians attempt to understand the issues, problems, and questions of the people first and then go to the Bible to find relevant answers.
Carson, D. A. "A Sketch of the Factors Determining Current Hermeneutical Debate in Cross-cultural Contexts." In Biblical Interpretation and the Church: The Problem of Contextualization, ed. D. A. Carson, 11-29. Nashville: Thomas Nelson, 1984.	A few years ago I wrote an article with a somewhat similar title, viz.: 'Hermeneutics: A brief assessment of some recent trends'. In this essay I do not intend to repeat the earlier material, but rather to proceed along a line that simultaneously probes a little more deeply and yet skips rather superficially over certain difficult questions in order to deal more immediately with the bearing of hermeneutics on the theology of the international Christian church. One danger of the current hermeneutical debate is that hermeneutics may mire itself in introspection: it begins to overlook the fact that, from the perspective of Christian theology, hermeneutics, however defined, is not an end in itself, but a means to the end. To press beyond the confines of the discipline in order to discover what makes it tick and what impact it has on theology is therefore to escape the introspection and to probe more deeply; but it is also to deal rather superficially with narrowly hermeneutical questions of enormous complexity. In an international consultation like that represented by the papers in this volume, the risk must be taken.
Carson, D. A., ed. Biblical Interpretation and the Church: The Problem of Contextualization, Nashville: Thomas Nelson, 1984.
Carson, D. A. "The Limits of Dynamic Equivalence in Bible Translation." Evangelical Review of Theology 9:3 (July 1985): 200-213.	In this article the author welcomes the careful use of dynamic equivalent principles in Bible translation but warns against the abuses of applying the principle beyond the limits of linguistic priorities and of absolutizing the dichotomy between meaning and message.
Carson, Donald A. "Reflections on Contextualization: A Critical Appraisal of Daniel Von Allmen's 'Birth of Theology.'" East Africa Journal of Evangelical Theology 3:1 (1984): 16-59.	Critical review of Von Allmen's article on the birth of theology (International Review of Mission 64 (1975): 37-52) with ongoing reflections on issues of contextualization. Four guidelines for African work include: 1) theology must be based on the whole Bible; 2) historical theology is indispensable; 3) different cultures can learn from each other; and 4) Western and African theologies should encourage each other to do better jobs in their respective contexts.
Cassidy , Michael and Verlinden, Luc, eds. Facing the New Challenges: The Message of PACLA, December 9-19, 1976, Nairobi, Kisumu, Kenya: Evangel Publishing House, 1978.
Chandran, Joshua Russell. "A Methodological Approach to Third World Theology." In Irruption of the Third World: Challenge to Theology, ed. Virginia Fabella and Sergio Torres, 79-86. Maryknoll, NY: Orbis Books, 1983.	Traces EATWOT and issues of relevance for theological development in the Third World. Notes two points must be borne in mind concerning the question of exactly what role a Third World Christian theology will have. The first is that we do not first develop a theology and then participate in the struggle. Our commitment to the gospel of Jesus Christ and our faith that he is our risen Lord continuing the ministry he began in Galilee challenge us to discern the reality of his presence in the struggles of the people and to participate in the struggle. We are to cooperate with others who are in the struggle, regardless of their religious, ideological, or political affiliations. Theological reflection follows upon participation. Secondly, our commitment to the risen Lord who mediates to us the sovereignty of God's love as the ultimate reality will guard us from absolutizing any particular theological formulation, ideology, slogan, or program. Without the love of God, we are in danger of sacrificing what is best for the people for the sake of doctrines, ideologies, or programs. Our theology should keep us sensitive to this danger and enable us to always be committed to what God in his love has willed for the people.
Chenoweth, Vida. "Do Universals in Music Exist?" Evangelical Missions Quarterly 35:2 (April 1999): 161-63.	Based on the author's research, while there is no universal music, a continuum of pitches and their organization in time, melody, and rhythm are posited as universals in all musical systems.
Chenoweth, Vida. "Spare Them Western Music!" Evangelical Missions Quarterly 20:1 (January 1984): 30-35.	Advocates that we can preserve the cultural impact of indigenous music if we 1) recognize the validity of ethnic musics and 2) use appropriate ways to promote their development in Christian contexts. Presents four questions she is regularly asked and deals with them.
Chu, Theresa and Lind, Christopher ed. A New Beginning, Montreal: Canada China Programme, 1983.
Chul-ha, Han. "An Asian Critique of Western Theology," Evangelical Review of Theology 7:1 (April 1983): 34-47.	Until the modern period the truth of biblical revelation has maintained its integrity in Western theology. It is at the point of this disbelief of modern scientific rationalism that modern western theology came in conflict with biblical faith. Modern western theology, however, made an attempt to escape from this fundamental conflict with the biblical beliefs through abstracting out a certain meaning from the integral faith of the Bible. Instead of taking the literal truth of the Scriptures, the method of abstraction is used, helping the modern western theologian to eliminate most of the stumbling blocks of biblical truth except for certain fundamental truths which vary, in fact, according to the system builder. It is with this background that "hermeneutics" has become a most important factor in recent years. The fundamental message of the Bible is considered to be culturally conditioned.
Clapsis, Emmanuel. "The Challenge of Contextual Theologies." Greek Orthodox Theological Review 38 (1993): 71-79.	Contextual theologies, despite the fact that they serve as necessary correctives against ivory-tower academic theology, contain in themselves some dangerous tendencies. It is possible to accept or sanctify anything and everything in the name of contextual theologies and indigenous praxis as genuine and legitimate forms of expressions of Christian faith and hope. For the remedy of this problem, authentic criteria of detecting genuine Christian truth should be explicitly adopted. Contextual theologies cannot be absolute and exclusive articulations of Christian truth. They need to be complimented by the biblical, conciliar and patristic tradition of the undivided Church. It is also possible that the intrinsic provisionality of contextual theologies may become a temptation to deny the universality of Christian revelation and universal human contexts and values. Despite these claims, there is a basic human context or situation which is perennially and universally valid and applicable such as finiteness and sinfulness of man, the need of forgiveness, the need of communion, and so on. Hence, the task of theology does not seem to be exhausted by contextual theologies. These theologies must be situated in the greater context of the Church's catholicity which may enlarge their scope, leading them into the fullness of the truth.
Cochrane, James R. "Contextualization and Globalization in Theological Education." Ministerial Formation 72 (1996): 29-34.	For some years my colleagues and I have struggled to understand what theological education might mean in a context of deep hurt and systemic pain. We tried to respond to the challenge to the churches presented by the now internationally known Kairos Document. In a context of Christians killing Christians in the name of Christian values, many questions were asked. These questions led us to attempt a programme whose manifesto is contextualization. We know that the notion of contextualization is an empty category, capable of hiding many things, including many things we do not want. So what content were we to give to this notion? Why choose it in the first place? Why continue with it now that South African society has changed so dramatically, where miraculously we have a government of national unity on the way to replacing white domination with a normal democracy? I will try to share some of our learnings and reflections, choosing, I hope, those that may make most sense to you in your context.
Cochrane, James R. "The Grave, the Song and a Gestalt: Theology as Pregnant with Context: Contextual Impregnation as the Substance of Theology." Scriptura S11 (1993): 116-130.
Coe, Shoki. "Contextualizing Theology." In Mission Trends No 3: Third World Theologies, ed. Gerald H. Anderson and Thomas F. Stransky, 19-24. New York: Paulist Press, 1976.	In the developing theologies of the "younger churches" in the Third World, the emphasis has shifted from indigenization to contextualization. Why? How do they differ? Indigenization, according to Shoki Coe, derives from the idea of "taking root in the soil," and tends to suggest a static response to the Gospel "in terms of traditional culture. Therefore, it is in danger of being past-oriented." The context today, however, "is not that of static culture, but the search for the new, which at the same time has involved the culture itself." Therefore, he says, "in using the word contextualization, we try to convey all that is implied in the familiar term indigenization, yet seek to press beyond for a more dynamic concept which is open to change and which is also future-oriented." He sees dangers in contextuality but he also sees it as "the missiological discernment of the signs of the times, seeing where God is at work and calling us to participate in it."
Conn, Harvie M. "A Contextual Theology of Mission for the City." In The Good News of the Kingdom: Mission Theology for the Third Millennium, ed. Charles van Engen, Dean S. Gilliland, and Paul Pierson, 96-104. Maryknoll, NY: Orbis Books, 1993.	Contextualization requires that we connect the normative biblical horizon that provides divine meaning with our contemporary urban horizons. It calls for "a critical discernment of the text's inner meaning and then a translation of it into our own culture" (Stott and Coote 1980, 315). A contextual mission theology then, by definition, adds a third horizon to the task--that of the one to whom we translate the text in gospel witness. Out of this linking of three horizons (message or text, messenger and responder-in-context) comes a theology of mission for urban missiology.
Conn, Harvie M. "Contextual Theologies: The Problem of Agendas." Evangelical Review of Theology 15:3 (July 1991): 207-222.	In this article the author argues that the application of the biblical message to our contemporary world is necessary but not enough. We must go deeper into the historical and cultural context of the people with whom the gospel is being shared. The gospel must be inculturated, not just applied, Doing theology is more than a mental exercise; it comes from on-the-road involvement in the lives of people. It is the right relationship between text and context. The author discusses the agenda of the Early Church, of Anglo-Saxon evangelicals today and of the emerging churches in the Two Thirds World. This important article speaks to the heart of the hermeneutical crisis in developing a theology of communication which is both biblically faithful and culturally relevant. Reprinted from Westminster Theological Journal 52 (1990): 51-63.
Conn, Harvie M. "Contextual Theologies: The Problem of Agendas." Westminster Theological Journal 52 (1990): 51-63.	In this article the author argues that the application of the biblical message to our contemporary world is necessary but not enough. We must go deeper into the historical and cultural context of the people with whom the gospel is being shared. The gospel must be inculturated, not just applied, Doing theology is more than a mental exercise; it comes from on-the-road involvement in the lives of people. It is the right relationship between text and context. The author discusses the agenda of the Early Church, of Anglo Saxon evangelicals today and of the emerging churches in the Two Thirds World. This important article speaks to the heart of the hermeneutical crisis in developing a theology of communication which is both biblically faithful and culturally relevant. Reprinted in Evangelical Review of Theology 15:3 (July 1991): 207-222.
Conn, Harvie M. "Contextualization: A New Dimension for Cross-Cultural Hermeneutic." Evangelical Missions Quarterly 14:1 (January 1978): 39-46.	How much is theology and exegesis inevitably influenced by the ideological, cultural and socio-political values and commitments of the interpreter? This article examines the evangelical model of exegesis as developed through history as a directly pertinent methdological influence on our contemporary experience in cross-cultural hermeneutic.
Conn, Harvie M. "Contextualization: Where Do We Begin?" In Evangelicals and Liberation, ed. Carl E. Armerding, 90-119. Nutley, N.J.: Presbyterian and Reformed Publishing Company, 1977.	In its understanding of contextualization is liberation theology's self-understanding "as a new way to do theology." What are the parameters of contextualization and the debate which surrounds, it? What part has the theology of liberation played in the formation of the debate? How shall we begin the erection of evangelical guidelines that respond in constructive dialogue to liberation theology's questions in the contextualization debate?
Conn, Harvie M. "The Missionary Task of Theology: A Love/Hate Relationship?" Westminster Theological Journal 45:1 (1983): 1-21.	The late arrival of missiology as an academic discipline has left it without a clear place in the theological curriculum. That place cannot be secured by defaming liberal disparagement of it or by continuing to support its place in the "practical" disciplines of theology. Rather, its place as the ground or basis of theology must be reaffirmed. The timing is appropriate for such a restoration. Contemporary theology is in a state of self-analysis, struggling with questions of ecclesiastical shift to the southern hemisphere, world hunger and poverty, and Third World questioning of traditional theological formulation. Placing missiology at the center of theologizing is not a new course. Calvin's renovation of the theological curriculum in the 16th century sought to put it there, only to have Western scholasticism return to the old models. The current call for contextualization can mean a return to the healthy models of the Reformation, models not so much "essentialist" as "functional".
Connor, John H. "When Culture Leaves Contextualized Christianity Behind." Missiology 19:1 (January 1991): 21-29.	When the context changes, a genuinely contextualized church must re-contextualize in order to avoid being left behind by the culture.
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.
Costa, Ruy O., ed. One Faith, Many Cultures: Inculturation, Indigenization, and Contextualization, Maryknoll, NY: Orbis Books, 1988.
Costas, Orlando. "Contextualization and Incarnation." Journal of Theology for Southern Africa 29 (December 1979): 23-30.	In the course of our discussion we stress the relevance of context for theology, the dynamic nature of contextualization, its theological roots in the incarnation and the imperative of incarnating Christ in our respective contexts of oppression for a meaningful communication of the gospel in today's world. The point, however, is not a matter of theological precision and missiological awareness, but rather of commitment and practice. The real issue is whether we as Christians are willing to be immersed in the concrete situations of the disenfranchised of our societies and witness to the lordship and saviourhood of Christ from within, a commitment which will have to be verified in our participation in the concrete transformation of these situations. Anything else is pure talk, and the kingdom of God "does not consist in talk but in power" (2 Cor. 4:20).
Costas, Orlando E. "Evangelical Theology in the Two Thirds World." Evangelical Review of Theology 11:1 (January 1987): 65-77.	Costas traces the development of the two-thirds world evangelical theology. He argues that while the western theological development was more or less exclusively shaped by the formal principle of Reformation (the Sola Scriptura), the corrective from the two-thirds world is to use also the material principle of Reformation namely, salvation by grace through faith. Though one may not agree with all of Costas' interpretation, his conclusion, that 'The ultimate test of any theological discourse is not erudite precision but transformative power' cannot be sounder.
Costas, Orlando E. "Proclaiming Christ in the Two Thirds World." In Sharing Jesus in the Two Thirds World: Evangelical Christologies from the Contexts of Poverty, Powerlessness, and Religious Pluralism, ed. Vinay Samuel and Chris Sugden, 1-11. Grand Rapids: Eerdmans, 1984.	We are hard pressed to recognize the face of Jesus Christ as described in the New Testament among the presentations of Christ in the Two Thirds World. Cultural imperialism and the cultural reaction that an oppressive experience provokes have produced distorted reproductions of Christ. A new focus is emerging within the Two Thirds World on the historical Jesus and the active presence of Christ among the struggles of the poor, the powerless, and the oppressed. This new reflection will be of profound importance for faithful evangelism in the next decade.
Costas, Orlando E. "The Subversiveness of Faith: A Paradigm for Doing Liberation Theology." In Doing Theology in Today's World: Essays in Honor of Kenneth S. Kantzer, ed. John D. Woodbridge and Thomas Edward McComiskey, 377-96. Grand Rapids, MI: Zondervan, 1991.	It remains for us to consider the challenge of the story of Esther as a liberating theological paradigm. I will pinpoint three issues of fundamental importance in doing liberation theology. First, the story of Esther challenges theology to take seriously the dual issue of racism and sexism. Liberation theologies, particularly in the Third World, usually stem from situations where the predominant concern is socioeconomic Class, rather than race or sex, is the issue they address. A second theological challenge I see in the story of Esther is a warning to Jews and Christians alike and by inference, to victims and oppressors. I have argued that the story of Esther is meaningful for Jews (and by inference, for Christians as well) and for all oppressed people everywhere. A third theological challenge posed by the story of Esther is in connection with the lack of a direct reference to God. . . . The story of Esther challenges us to think of God as a verb and not just as a noun, or as the one who is known in an through historical events as well as in the revelation of the holy name. The story of Esther represents a "word of action" rather than an "action of the word." Therefore it is an excellent paradigm of doing liberation theology in the land of Israel, Palestine, and the Americas.
Cotterell, F. Peter. "The Conversion Crux." Missiology 2:2 (April 1974): 183-89.	What is involved in conversion; cultural elements of evangelical views of the conversion event and cross-cultural analysis.
Cray, Graham. "Methods of Communication and Contextualisation." World Evangelization Magazine(September/October 1997): 14-15.	The purpose of the proclamation is that people hear the gospel. The choice of methods of communication raises four key questions. What can any particular medium of communication convey? What it assumed to convey within a particular culture? What parts of the whole process of evangelization does it fit best? What does it need to be faithful to the gospel?
Cunningham, Richard B. "Theologizing in a Global Context." Review and Expositor 94 (1997): 347-435.	Concludes: The ancient kerygma and didache tended to set the acceptable non-negotiable parameters for a universal faith that could be appropriated by both Jew and Gentile. But the total system is never locked tight in all the details or applications. That is why theologizing is not a system but an activity, not a static set of propositions but a dynamic reflective process rooted in the once-for-all act of God in Christ and responsive to the real life dynamics of a concrete situation in the world. The one Christ has many faces and voices. The church's challenge is to find ways to ensure that the different faces and voices incarnate the real Christ and the historic faith. The contemporary church has exhumed and put on its back the many-colored coat of Joseph, and the universal mandate is to make sure that the face of Jesus Christ is what comes shining through!
Davaney, Sheila Greeve, ed. Theology at the End of Modernity: Essays in Honor of Gordon Kaufman, Philadelphia: Trinity Press International, 1991.
de Groot, Adrianus and Vriend, John. "One Bible and Many Interpretive Contexts: Hermeneutics in Missiology." In Missiology: An Ecumenical Introduction: Texts and Contexts of Global Christianity, ed. A. Camps, L. A. Hoedemaker, M. R. Spindler, and F.J. Verstraelen, 144-156. Grand Rapids: Eerdmans, 1995.	Thus in a variety of ways the Bible itself has again become the subject of discussion. When people allow the real situation of global Christianity to come home to them and when they look more closely at the appeal to Scripture that Christianity continues to make, then hermeneutical questions gain new relevance and new urgency. The one Bible disintegrates contextually. Just what are the implications of this for missiological reflection?
Deist, Ferdinand. "The Exodus Motif in the Old Testament and the Theology of Liberation." Missionalia 5:2 (August 1977): 58-69.	The theme of the liberation of the slave community that later on became Israel runs right through the Old Testament, not only forming the core of the Pentateuch, but also underlying the message of the pre-exilic prophets as well as the message of Deutero- and Trito-Isaiah, while Jesus, according to Luke 4, also made use of imagery drawn from this theme. No wonder then that this theme has today again regained some of its vigor in the theology of liberation. But unfortunately some aspects of the theology of this theme are easily overlooked or drawn out of perspective by this latest genitive attached to theology. Concludes: It may be true that "traditional" theology laid the stress on the grounds of our salvation, whereas the stress is today laid upon the reality of our liberation, but we should equally take care not to translate the grounds into an apathetic attitude towards the poor and oppressed, nor the reality into activism to bring about the liberation by the power of man."
Demarest, Bruce A. and Harpel, Richard J. "Don Richardson's 'Redemptive Analogies' and the Biblical Idea of Revelation." Bibliotheca Sacra 146:583 (July-Sept. 1989): 330-340.	Concept of "redemptive analogies" explained and critiqued.
Dickson, Kwesi A. "And What of Culture? An African Reflection on Minjung Theology." In An Emerging Theology in World Perspective: Commentary on Korean Minjung Theology, ed. Jung Y. Lee, 171-181. Mystic, CN: Twenty-Third Publications, 1988.	I must confess at this juncture that I am operating under a severe disability: my knowledge of the Korean situation is very limited-it does not go much beyond what is revealed in these essays, hence my reluctance to make a detailed assessment of these essays in terms of the extent to which they do justice to the Korean situation. I am also unable to fully explore how far comparisons may be made between the analyses done in these essays and the culturebased approach adopted by a number of African theologians. Nevertheless, I discern in these essays a number of ideas which I would like to comment on given my own background. They include the differences in colonial history of Korea and Africa; the minjung treatment of culture; emphasis or favoritism of the poor and the powerful; and the cultural paticularity of biblical exegesis.
Dollar, Harold. "The Conversion of the Messenger." Missiology 21:1 (January 1993): 13-19.	Conversion as a two-way street, starting from Acts (e.g., Peter) to implications for today.
Drohan, Michael. "Christianity, Culture and the Meaning of Mission." International Review of Mission 75:299 (July 1986): 285-303.	I would like in this article to look historically at the concrete relationships between the Catholic Church based in western Europe and the new cultures with which it came into contact over the last few centuries. Occasional references and comparisons, however, will be made to other Christian churches. The objectives of this approach are twofold: (1) to understand the broad outlines of the historical relationship and (2) to discern the present direction of the relationship. Following this historical part and based upon it, a more theoretical and speculative discussion will attempt to formulate some principles on the relationship between Christianity and culture and to outline the direction in which it should move.
Dussel, Enrique. "Towards a Clarification of Terms." In Theology by the People: Reflections on Doing Theology in Community, ed. Samuel Amirtham and John S. Pobee, 27-32. Geneva: World Council of Churches, 1986.	Theology by the people? This is not just an interrogation, it is a challenge, a questioning, and almost a utopia. Can the people make or produce theology? Who are the people? Is it possible to have a theology produced by the people themselves? In this short introduction, I do not pretend to answer these questions. Rather, I will leave them open for debate. We wish to speak of theology "by the people", with the meaning of theological work by the "social block of the oppressed" in the nations of our present world, but very especially the "social block of the oppressed" from the exploited, peripheral nations of the third world. Here "poor people" is a suffering reality that cries aloud to heaven as in the time of Moses.
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.
Dyson, Anthony O. "Dogmatic or Contextual Theology." Study Encounter 8:3 (1972): 19721-8.	"Dogmatic" and "contextual" are vague and slippery terms apt to mislead, not least because they carry different connotations In different theological cultures. In this paper I understand them as referring to two relatively distinguishable tendencies in current theology. "What count as starting points and controls for these two tendencies?" By and large, the dogmatic tendency appeals in the first place to things like "revelation", "Bible", "Scripture and tradition". The contextual tendency on the other hand refers, In the first place, to data drawn as directly as possible from the (secular) world about us. Thus we may characterize "dogmatic" and "contextual" as respectively past-centred and present-centred In respect of norms. Further, both tendencies deal with God and the world. But whereas the dogmatic method tends to treat the world out of its understanding of God, the contextual tendency allows its understanding of particular "worlds" far greater priority and leverage in shaping its eventual discourse. These distinctions point, In turn, to different aims. The dogmatic tendency seeks for a comprehensive, connected and even synthetic structure. The contextual tendency works more with theological fragments, analyzing particular themes and situations which arrest attention.
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.
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.
Engel, James F. "The Road to Conversion: The Latest Research Findings." Evangelical Missions Quarterly 26:2 (April 1990): 184-93.	Presents eight major findings from recent research on how conversion occurs and the decision-making process, with six additional questions for further research.
Engle, Richard W. "Contextualization in Missions: A Biblical and Theological Appraisal." Grace Theological Journal 4:1 (1983): 85-107	Evangelical missiologists have debated the validity of using the term "contextualization" in cross-cultural ministries. This article explores the matter from the perspective of one who is not a missiologist but is concerned about world-wide church planting. The recent history of the term is surveyed and the concept is traced through selected events in biblical history. While the term as originated is encumbered with problems, the basic concept has significant strengths. "Contextualization" may be defined as showing the whole Bible to be relevant to the total individual in all relationships of life. The term is appropriate to use in an informed, biblical manner in relation to separatist missionary effort.
Ericson, Norman R. "Implications from the New Testament for Contextualization." In Theology and Mission: Papers Given at Trinity Consultation No. 1, ed. David J. Hesselgrave, 71-85. Grand Rapids: Baker Book House, 1978.	The NT literature arises out of specific contexts; the intent was not to be transhistorical but historical; not to be transcultural but culturally relevant, not antisocial or asocial, but directly instructive as to the proper expression of the Christian faith. Thus, the NT is a prime example of contextualization. The article then surveys examples of contextualization within the NT and notes three criteria for contextualization (truth, meaning, and communication) and stages in the process: 1) translation of Scripture; 2) informational presentation; 3) didactic presentation; 4) hortatory presentation (persuasion); and 5) existential presentation (speaking to the society).
Evans, Alice Frazer; Evans, Robert A.; and Roozen, David A. eds. The Globalization of Theological Education, Maryknoll, NY: Orbis Books, 1993.
Evers, Georg. "The Hermeneutical Implications of Comparing Contextual Theologies." Bangalore Theological Forum 23:3 (September 1991): 77-84.	The collaborators of Theology in Context, while amassing a huge number of publications of contextual theology, have not been able to reflect on the many issues involved in doing what we are engaged in. Here the question of hermeneutics comes in. How does one go about the business of comparing theologies? What criteria are available? As the subtitle indicates I would simply list these and other. questions and do some thinking in the direction of finding possible paths to tackle these problems. That, is, why I speak of preliminary remarks. I would like to divide these remarks into two topics 1) The inner-Catholic problem of unity and diversity and 2) The hermeneutical implications of inter-religious dialogue.
Fabella, Virginia and Martinez, Dolorita, eds. Third World Women Doing Theology: Papers from the Intercontinental Women's Conference, Oaxtepec, Mexico, December 1-6, 1986. Port Harcourt, Nigeria: Ecumenical Association of Third World Theologians, 1987.
Fabella, Virginia and Torres, Sergio, eds. Irruption of the Third World: Challenge to Theology. Maryknoll, NY: Orbis Books, 1983.
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).
Felde, Marcus P. B. "Local Theologies: License to Sing." The Hymn 40 (1989): 15-20.	Why is the landmark Papua New Guinea hymnal Lutu Buk being criticized? Why will it be replaced? Because it is an example of the weakness of the "translation model" for doing theology in the Third World. A way of doing missionary work that was progressive 25 years ago is today being challenged on every side. In Constructing Local Theologies, Robert Schreiter helps us examine a solid alternative. The purpose of this essay is to analyze his proposal and to sketch an application of his observations and principles to a particular practice-the use of hymns in the Lutheran church in Papua New Guinea.
Fiorenza, Francis Schüssler. "The Crisis of Hermeneutics and Christian Theology." In Theology at the End of Modernity: Essays in Honor of Gordon Kaufman, ed. Sheila Greeve Davaney, 117-40. Philadelphia: Trinity Press International, 1991.	This essay addresses one aspect of the crisis of modernity: the crisis of modem theology as a crisis of interpretation or, more specifically, as a crisis of the conception of theology as hermeneutical. A crisis of hermeneutics signifies that many controversies and disagreements exist, not only because individuals and groups have different beliefs and share different values but also because individuals and groups have basically different interpretive approaches to their beliefs, values, and practices. These interpretive approaches deeply affect how persons understand and come to their beliefs and practices and constitute the very rationality with which people approach, articulate, and explain their identity in relation to their particular cultural and political situations. For modem theology the crisis of hermeneutics is not simply about how one interprets the Christian tradition. The issue is much more fundamental because it deals with questions of how one even begins to undertake such a task of interpretation and whether theology is primarily hermeneutical or not. Because interpretation has been central to both traditional and modem theology, however, such a crisis of hermeneutics is at the same time a crisis of both traditional and modem theology. It is a crisis affecting the conception of the theological task and the very nature of theology.
Flatt, Donald C. "Reading Symbolic Systems: Key to Evangelization and a Challenge to Modern Mission." Missiology 7:2 (April 1979): 179-93.	Recognizing symbol systems is critical but neglected element of understanding culture. Discusses the homogeneous unit principle and describes major features of symbolic system of the Arusha of Tanzania before suggesting approaches to integration within missiology and implications for evangelism and change in a culture.
Flemming, Dean. "The Third Horizon: A Wesleyan Contribution to the Contextualization Debate." Wesleyan Theological Journal 30 (1995): 139-163.	In the Asian setting in which I currently minister, Christians rightly view contextualization not as an option, but as a necessity for the church. Yet, all of the attention given to contextualization has not led to a consensus regarding its goals, methodologies, limits, and hermeneutical base. Even the definition of the term itself has proved to be extraordinarily slippery. n general, Wesleyans have been rather slow to enter the debate. Yet I believe there is an important and needed contribution Wesleyans can make to the discussion. This essay will focus on one aspect of the contextualization debate--the need for an adequate hermeneutic for the task of contextualization. I choose this particular aspect for two reasons: first, because hermeneutics lies at the very heart of what it means to contextualize the gospel; and second, because the understanding of Scripture and interpretation within the Wesleyan tradition has the potential to shed light on some crucial issues.
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".
Friesen, Albert W. D. "A Methodology in the Development of Indigenous Hymnody." Missiology 10:1 (January 1982): 83-96.	Basic methodological approach which are helpful even for the non-musical missionary who wants to learn how to promote indigenous Christian music.
Gaskin, Ross. F. "Conserving Culture with Biblical Integrity." Africa Journal of Evangelical Theology 11:2 (1992): 105-28.	The ethnogenesis of both the Konkomba people of Ghana, and the Pitjantjatjara of Central Australia lies deeply hidden in the past. In the first half of this century both groups were still nomadic hunters and gatherers. Similarities and differences in their cultural patterns are evident, particularly in the area of the 'Plies of passage.' Both were adherents of tribal of folk religion and the comparison of their culture affords a unique opportunity to observe universal trends as well as specific differences. This study contrasts the world view of these two ethnic groups as it is traced through practices and beliefs in connection with their 'rites of passage.'
Geffre, Claude. "Christianity and Culture." International Review of Mission 84:332/333 (January/April 1995): 17-31.	To begin with, I would like to state three convictions: 1) the gospel is never confined to any one particular culture; 2) whatever its limitations and serious shortcomings, no human culture is a culture of death; 3) throughout the history of the Christian, church, in spite of failures and crises, there has been a mutual fertilization of Christianity and cultures. Proceeds in five steps: 1) the search for a definition of culture; 2) emphasizes the new conjuncture of Christianity facing a plurality of cultures at the dawn of the third millennium; 3) reflects on the theological foundations of any inculturation of the Christian faith; 4) delineates several enduring criteria for the encounter of Christianity and cultures, and 5) argues that the faith of all times is necessarily conditioned and colored by the cultural experiences of a given era.
Gehman, Richard J. "Guidelines in Contextualization." East Africa Journal of Evangelical Theology 2:1 (1983): 24-36.	Reviews literature and arguments with the following definition which is expanded on through the article: Contextualizing Theology is that 8) dynamic process whereby 1) the people of God 6) living in community and interacting with believers throughout time 'and space, 4) under the illuminating guidance of the Holy Spirit, 9) proclaim 7) in their own language and thought forms, 5) the Word that God has spoken to them 3) in their context 2) through the study of Scripture.
Gilliland, Dean S. "Contextual Theology as Incarnational Mission." In The Word Among Us: Contextualizing Theology for Mission Today, ed. Dean S. Gilliland, 9-31. Dallas: Word Publishing, 1989.	Our purpose is not to take the reader through the technicalities of contextualization. Rather, the main reason for this chapter is to show why contextualization opens the way to evangelize every nation, as our Lord commanded, without paternalizing, dominating, or setting up foreign and dependent churches. The contextual principle begins with the moment when the first message is preached and continues through the planting, nurturing, and witness of the church. We want to consider six reasons why contextualization is the mode for the mission enterprise today and for the future: 1) it guards against the imperialism of theology; 2) it provides for training in the Holy Spirit; 3) it cultivates a mission-conscious church; 4) it fosters the growth and multiplication of churches; 5) it provides a multi-dimensional gospel for multi-dimensional needs; and 6) it opens the way for incarnational witness.
Gilliland, Dean S., ed. The Word Among Us: Contextualizing Theology for Mission Today, ed. Dean S. Gilliland, Dallas: Word Publishing, 1989.
Gilliland, Dean S. "New Testament Contextualization: Continuity and Particularity in Paul's Theology." In The Word Among Us: Contextualizing Theology for Mission Today, ed. Dean S. Gilliland, 52-73. Dallas: Word Publishing, 1989.	The ministry of Paul provides us with the clearest of case studies for contextualization in the New Testament. The intention of this chapter is to emphasize tile contextual methodology of Paul. The apocalyptic and Abraham themes are but illustrations of the way in which the whole of the apostolic gospel was presented. The central message of Jesus was carefully retained while, as the Spirit directed, this message was given incarnational expression. Paul worked in a variety of local situations with no text other than the Old Testament. In theologizing today, as we move from culture to culture, we have the Scriptures. Revelational truth is the foundation on which particular theologies are constructed. We must know the Word, and we must know the culture. The hermeneutic of the culture will guide us in appropriating the Word, while at the same time the irrevocable truth of the Word will judge and transform the culture.
Glasser, Arthur F. "Help from an Unexpected Quarter or, The Old Testament and Contextualization." Missiology 7:4 (October 1979): 403-10.	Seeing examples of contextualization in the OT.
Glasser, Arthur F. "Old Testament Contextualization: Revelation and its Environment." In The Word Among Us: Contextualizing Theology for Mission Today, ed. Dean S. Gilliland, 32-51. Dallas: Word Publishing, 1989.	It is the pattern of communication through incarnation that we find in the Old Testament, for it is replete with evidence that God continually used a contextualizing process in his progressive self-disclosure of himself to his people. At the same time, the Old Testament calls particular attention to the abiding validity of those non-negotiables that constitute normative truths for all peoples in all situations. It warns against being so preoccupied with the changing political and social context that these abiding truths are regarded as of only secondary importance.
Goba, Bonganjalo. "Three Christological Models in Third World Theology." Theologia Evangelica 15:2 (1982): 60-67.	In this brief essay I want to explore three christological models in third world theology. Such a topic can only be understood within the context of third world theology as a whole. Before we move on to discuss these three christological models, let us then examine briefly some of the issues emerging from third world theology. Third world theology has been described as doing theology from the 'underside of History'. It is an attempt by third world theologians to articulate a theology which reflects their struggle against the ongoing forces of Western imperialism which continue to foster economic, political and cultural oppression in their respective countries. This theology today is promoted mainly by the Ecumenical Association of Third World Theologians which has members also in Southern Africa. This essay was inspired by some of the issues which were raised at the New Delhi Conference which I attended last year,
Goldsmith, Martin. "Contextualization of Theology." Themelios 9:1 (September 1983): 18-23.	The context in which theology is done is socio-political and also philosophico-religious. Contextualized theology tends today to divide along these two streams. On the socio-political side, Latin American liberation theology is matched today by a deluge of political theological writings from all over the world. While much of the political theology produced in other countries seems to mimicking the current fashion, we still have to consider the reality and relevance of this whole movement to relate the Christian faith to its socio-political environment and to the needs of the poor. On the philosophico-religious side, we need to reiterate that contextualization of theology should follow the pattern of the New Testament in seeking to express the faith in terms of the surrounding religious and philosophical environment. The Hebrew faith of Israel needed to be bent to fit the context of a Greek Gentile civilization. It now requires further contextualization to adapt to current English, Indian or African approaches.
Gordon, Robert C. "The Silent Language Every Missionary Must Learn." Evangelical Missions Quarterly 9:4 (Summer 1973): 230-36.	Presents issues of non-verbal communication from Hall as a foundation for learning culture. Concludes with a list of eighteen questions you should be able to answer about the people among whom you live and minister.
Gration, John A. "Conversion in the Cultural Context." International Bulletin of Missionary Research 7:4 (October 1983): 157-62.	In a very true sense every conversion is in context, a context that is multifaceted, embracing the political, social, economic, and religious domain in which a person is living at the time of his or her conversion. Conversion in context takes seriously both individuals and groups within their cultural context. Thus the approach to a given people with the gospel ought to be characterized by sensitivity to their cultural milieu. Furthermore, the expression of Christianity within that culture will, one hopes, by the process of internal transformation use the natural vehicles of that context in its worship of God, in its developing organizational structures, and in its own outreach of witness. Thus without dislocation and extraction, except from that which God himself demands separation, the new converts will grow and mature naturally within their own original cultural context.
Gration, John. "The Homogeneous Unit Principle: Another Perspective." Evangelical Missions Quarterly 17:4 (October 1981): 197-202.	Scripture and cultural givens are not diametrically opposed. Failure to take either diversity or unity is unbiblical and can hinder the witness and growth of the church. Perhaps the debate over the HUP is more academic than real--has the HUP terminology really given rise to a new practice, or is it simply describing what has always basically been taking place?
Guthrie, Stan. "Just Saying No." Evangelical Missions Quarterly 34:2 (April 1998): 218-23.	What are the reasons for resistance to the Gospel? There are both sociological and spiritual factors involved. Recent efforts at 'supercontextualization' may cross the line in terms of our own ethical integrity within the frame of the Gospel.
Hadfield, Anne. "Gospel and Cultures--A Perspective from the Pacific." Reformed World 46 (1996): 25-34.	My perspective is that of a fourth generation pakeha or New Zealander of British-European descent. In a short article I cannot incorporate all the complexity of the gospel and cultures issue as it affects our area but at the request of the Pacific regional consultation, I hope to highlight some key points in our discussions. Headings include: the missionary influence, identity in culture, identity in the Gospel, soteriology and the text of creation, and power.
Haleblian, Krikor. "The Problem of Contextualization." Missiology 11:1 (January 1983): 95-111.	Purpose of article is to identify and analyze a number of problems raised by the use of "contextualization" and offer potential ways to resolve them. Seven issues are chosen for discussion: 1) defining the term, 2) differences from indigenization, 3) the legitimate agents for contextualization, 4) syncretism, 5) the limits of contextualization, 6) the gospel core, and 7) hermeneutics.
Halverson, Dean C. "Animism: The Religion of the Tribal World." International Journal of Frontier Missions 15:2 (April-June 1998): 59-67.	Animism is the religious faith and life system of the tribal peoples of the world. The author explains the basic characteristics of animism--a perspective of life totally different from the Western non-religious view of life. He also list the key ingredients which missionaries must understand in order