Biblio Format	Annotation
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.
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.
Costas, Orlando. "Contextualizing and Incarnation: Communicating Christ Amid the Oppressed." Chap. in Christ Outside the Gate: Mission Beyond Christendom, 3-20. Maryknoll, New York: Orbis Books, 1982.
Dard, H. M. "Reflections at a Muslim Grave." Evangelical Missions Quarterly 20:2 (April 1984): 178-80.	Personal reflections on how Christ enters the Muslim world at the funeral of a friend's child. Considers that strategies are not as much the issue as sharing in suffering and being there for people in situations of need.
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.
Finzel, Hans W. "Love 'Em And Leave 'Em: On Temporary Partnerships And The Recycling Of Missionaries." International Journal of Frontier Missions 9:3 (July 1992): 103-105.	Missionaries gain special skills that can be recycled--used on behalf of new peoples. Wisdom and sensitivity are needed to decide when one's task among a people is finished and therefore when one can move on. This issue may provide a major injection of life into the frontier missions movement.
Fuller, Lois. "The Missionary's Role in Developing Indigenous Theology." Evangelical Missions Quarterly 33:4 (October 1997): 404-9.	Churches all over the world are asking questions whose answers might not have been sought by the Western church that first brought them the gospel. Answering those questions is one of the urgent theological tasks of the church today. Explores why indigenous theology is important and how missionaries can stimulate national development of indigenous Christian theology.
Gnanakan, Ken R. and Sumithra, Sunand. "Theology, Theologization and the Theologian." In Biblical Theology in Asia, ed. Ken Gnanakan, 39-46. Bangalore, India: Asia Theological Association, 1995.	The Church in Asia today will only be able to stand against opposing forces both from inside and outside as it manifests maturity in theology and theologization. What is needed is not merely reaffirming our theology, nor even spelling out the content of our theological treatises but a theological creativity relevant to the Asian challenge. Very simply put it is the "how" of theology and not just the "what". The whole exercise has been recently referred to as "doing theology" or as we prefer--"theologising". Almost all the theological confusion we are now facing can ultimately be traced back to a confusion particularly in one Christian doctrine doctrine of God. Unfortunately, along with other Third World nations, Asia is gradually and increasingly attempting to approach reality and every aspect of It without God. This is secularism: a world outlook necessarily without God. Obviously, the roots of such secularism are to be found not in Asia but in Europe, in the so called European enlightenment. Since then 'reason' has become the supreme authority and man the measure of all things. and God has been increasingly pushed out of every area of human life--individual or corporate.
Greenham, Ant. "Secular Europe Won't Take Our Gospel Medicine." Evangelical Missions Quarterly 28:3 (July 1992): 292-99.	Missionaries with unusual wisdom and understanding face the reality of Europeans' deeply held impressions. Utilizes Hesselgrave's five step conversion process (discover, deliberation, determination, dissonance, and discipline) to explore how to reach Europeans for Christ.
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.
Hesselgrave, David J. "Identification--Key to Effective Communication." Evangelical Missions Quarterly 9:4 (Summer 1973): 216-22.	Is "going native" the answer to the missionary's quest for identification? David Hesselgrave shows that this is a superficial, and not completely biblical, solution to the problem of identification. Communication that is effective goes beyond this level. It begins with God, extends to a proper self-image, and finally to the missionary's audience.
Hill, Harriet. "Incarnational Ministry: A Critical Examination." Evangelical Missions Quarterly 26:2 (April 1990): 196-201.	A term used to describe the task of paralleling Jesus' incarnation in our becoming one with the people we serve. Hill describes her desire to be an incarnated missionary, and subsequent failures which lead her to question the model, arguing that we will always be somewhat of an outsider in our adopted culture and trying to adopt an insider role will hinder rather than help us in our task.
Hill, Harriet. "Lifting the Fog on Incarnational Ministry." Evangelical Missions Quarterly 29:3 (July 1993): 262-69.	I discuss three different models of "incarnational" ministry and develop a theme I touched on in my previous article that, I hope, will resolve our differences while providing a model for ministry based on friendship that is both workable and effective.
Hollenweger, Walter J. "A Plea for a Theologically Responsible Syncretism." Missionalia 25:1 (April 1997): 5-18.	Saayman is correct in his view on mission in today's Russia: everything depends on how missionaries go there. Christianity is a syncretism par excellence, as is evident in the Bible and throughout history. The experiences of western missionaries in Russia amount to a clash between two types of syncretism. In the West there is an upsurge of interest in religion, but for the churches to see this as a mere business opportunity would amount to irresponsible syncretism. The church should enter into dialogue with medicine, economics and science, the "principalities and powers" of contemporary society. As in Colossians, the church should engage the "powers" by using their language but at the same time correcting them, thus producing responsible syncretisms. This is illustrated with reference to the challenge facing Christians to confront the (capitalist) economism of the West.
Hung, Daniel M. "Contextualization of the Gospel in Taiwan: My Agony." Evangelical Missions Quarterly 18:1 (January 1982): 13-15.	After graduation from a prominent theological seminary in the US, the author returned home to Taiwan to minister, expecting to do well. After 16 years of agonizing struggle, he reflects on issues of contextualization (from a seminar he took)--and how they helped him see where he had gone wrong and make corrections in his ministry.
Kornfield, William J. "Looking at Missions from an Anthropological Point of View." Evangelical Missions Quarterly 9:4 (Summer 1973): 201-4.	An anthropological view of missions relates to values, ethnocentricity and missionary ghettos, says William Kornfield This article, which sets the stage for the next four, shows the practical issues in a missionary's life and work that are affected by his attitudes toward national culture. He gives five guidelines for all cross-cultural missionary situations.
Kraft, Charles H. "Contextualizing Communication." In The Word Among Us: Contextualizing Theology for Mission Today, ed. Dean S. Gilliland, 121-138. Dallas: Word Publishing, 1989.	If we see Jesus as a kind of bridge between God and humans, it is significant that Jesus so frequently emphasized the relationships at the human end of that bridge. For at this end the name of the game is communication. And, apart from his carrying out the plan of salvation, it was the communication of God's messages to humans to which he devoted his ministry. To neglect the communicational aspects of the activity of the triune God is, therefore, to miss a major part of what he did and said. It is, therefore, highly appropriate in any treatment of the contextualization of biblical Christianity to address the contextualization of the communication of that message initiated by God for the sake of his errant creatures. At, least three principles can be observed as basic to God's communicative activity: 1) our God is a relational God; 2) our God is self-revealing; and 3) our God wants to be understood.
Kraft, Charles H. "God's Model for Cross-Cultural Communication--The Incarnation." Evangelical Missions Quarterly 9:4 (Summer 1973): 205-16.	What is your communications batting average? If you act the way the nationals think you would act, then you can be pretty sure your average is about zero. How can this be? Isn't this our role? Aren't we supposed to live up to the expectations of the nationals in a consistent, predictable manner? In this, one of the most perceptible anthropological articles written in regard to missions, Charles Kraft challenges the stereotype. He forces us to reconsider that which we have previously assumed and taken for granted. His supreme example for rethinking the missionary role is Jesus Christ, for in Jesus "the stereotyped God broke out of the stereotype."
Kraft, Charles H. "The Incarnation, Cross-Cultural Communication, and Communication Theory." Evangelical Missions Quarterly 9:5 (Fall 1973): 277-84.	The missionary's awareness of four communication principles, and how Jesus used them, will make him more effective in crossing cultural roadblocks to the gospel.
Larson, Donald N. "Missionary Preparation: Confronting the Presuppositional Barrier." Missiology 5:1 (January 1977): 73-82.	Happily, most missionary preparation has moved well past a mere briefing regarding do's and dont's. Excellent training is now available in linguistic skills, psychological sensitivity and cultural awareness. But Professor Larson feels that future preparation must go deeper yet, dealing with feelings and firmly-rooted presuppositions. He also suggests that in turning to the Bible for help in this matter, we will find ourselves working at an additional depth level which he calls the pan-human level of human experience.
Loewen, Jacob A. "Roles: Relating to an Alien Social Structure." Missiology 4:2 (April 1976): 217-42.	Loewen writes about missionary roles, focusing on role relationships inside and outside the receptor culture. The attainment of "identification" (a recurrent missiological theme of the '50's) leading to an insider's role, may yield some short term advantages but is often fraught with significant long term hazards. Outsider roles are generally safer and probably more honest, "Full acceptance of the alien is not dependent on being inside, but on transparent honesty and reciprocity."
Luzbetak, Louis J. "Two Centuries of Cultural Adaptation in American Church Action: Praise, Censure, or Challenge?" Missiology 5:1 (January 1977): 51-72.	Luzbetak evaluates both our attitudes and our progress toward establishing culturally authentic churches among diverse peoples. This he does not only from the perspective of the 200-year period now ended. He also takes a realistic forward look from this vantage point and notes how much we have yet to accomplish.
McElhanon, Kenneth. "Don't Give Up on the Incarnational Model." Evangelical Missions Quarterly 27:4 (October 1991): 390-93.	Responding to Hill's and Loewen's articles on the incarnational model; posits that our identification transcends material culture and behavior roles and focuses on the servant's attitudes.
Nida, Eugene A. "Why Are Foreigners So Queer?" International Bulletin of Missionary Research 5:3 (July 1981): 102-6.	Cultural pluralism is an increasingly important fact of life in our rapidly shrinking world, and its significance is nowhere more relevant than in the case of Christian missions, which are being more and more accused of theological and ideological imperialism and blindness. Treats the issue from two perspectives: 1) the way in which the Western world in-group views the cultural differences of the Third World out-group; and 2) the way in which members of the Christian in-groups view the cultural differences of Christian out-groups.
Ornsby, Ron. "How to Be Downwardly Mobile." Evangelical Missions Quarterly 29:4 (October 1993): 392-99.	How to cross the 'class gap' with blue-collar workers by looking at Jesus' life: how he emptied himself and the resulting issues for the contextualization of the missionary: 1) status, 2) controversy 3) servant 4) submission 5) immersion and 6) misunderstanding.
Parshall, Phil. "Muslim Misconceptions about 'Missionary'." Evangelical Missions Quarterly 18:1 (January 1982): 31-34.	The missionary is often perceived by the Muslim community as nothing more than an efficient secular administrator. He is a person who has great resources available and is able effectively to stimulate and oversee progress to successful completion. In light of this, Parshall presents what spirituality would look like to a Muslim and resulting implications for missionaries.
Priest, Jr. Doug. "Holding Tightly or Lightly?" Evangelical Missions Quarterly 30:3 (July 1994): 274-80.	Missionary strategies change on a regular basis; we should hold on to them lightly! Discussed are the homogeneous unit principle, indigenous church, and incarnational mission in Tanzania and Indonesia. Essential outlook: strategies need to be contextualized, not just theologies!
Ramachandra, Vinoth. "The Honor of Listening: Indispensable for Mission." Evangelical Missions Quarterly 30:4 (October 1994): 404-9.	Most "global partnership" work has been organized by Westerners who have culturally-bound strategies about what partnership means--usually they are in charge! A true global perspective should include the following ingredients: 1) a sense of world history in addition to our national history; 2) a willingness to criticize one's own cultural values and national policies in light of global suffering and injustice; 3) a sense of being coworkers or partners in mission; and 4) a willingness to share resources.
Schrag, Brian E. "Becoming Bi-Musical: The Importance and Possibility of Missionary Involvement." Missiology 17:3 (July 1989): 311-19.	Missionaries working in cultures around the world daily encounter music systems which to them are incomprehensible. Responses to such music have often been destructive. This article suggests that all missionaries have both the capacity and the responsibility to become bi-musical to some degree. After defining bi-musicality, and presenting musicological and biblical justifications for the importance of music in missions, Schrag lays the basic conceptual groundwork for a cognitive model of becoming bi-musical. The model is based on Serafine's (1983) descriptions of cognitive processes underlying the production of music, which are here applied cross-culturally. These principles may be further used to develop practical tools for field missionaries.
Shenk, Joseph C. "Missionary Identity and Servanthood." Missiology 1:4 (October 1973): 505-15.	Contextualizing the missionary; to what extent can we ever really fit in with the local culture? Draws principles from a servant model. On the negative side, the servant 1) has no constituency; 2) is under orders; 3) does not give counsel; 4) cannot expect thanks for his work. On the positive side, the servant 1) is voluntary; 2) is free to develop the relationship; 3) has other relationships.
Shenk, Wilbert R. "Missionary Encounter With Culture." International Bulletin of Missionary Research 15:3 (July 1991): 104-9.	A threefold argument on how to handle the missionary encounter with culture: 1) We need to reclaim a biblically informed metaphor for the church-world relationship; 2) We consider "missionary encounter" as the normative description of the role of the church in relation to the world; and 3) We ought to appropriate learnings from the substantial experience in cross-cultural missions of the past two hundred years, for this can furnish clues as to what "missionary encounter" might mean for the future of the church in the West.
Shenk, Wilbert R. "The Changing Role of the Missionary: From Civilization to Contextualization." In Missions, Evangelism, and Church Growth, ed. C. Norman Kraus, 33-58. Scottdale, PA: Herald Press, 1980.	Our task in this chapter is to trace the shift in missionary outlook from the time when all missionary action proceeded from the assumption that the first job was to "civilize" people in order that they might become Christians, to the present day when brothers and sisters in the Third World are challenging us to "contextualize" our efforts. We are being called to move from methods which produced dependence on us to an approach based on interdependence in relationship. We will pursue our theme by studying five key elements in missionary action, noting past practices and assumptions and what seems to be emerging for the future: 1) the changing concept of mission; 2) changing assessment of culture; 3) new relation of church and mission; 4) method: from institution to relationship; and 5) strategy: from transplantation to relationship.
Sherwood, John. "The Missionary's Lifestyle." Evangelical Missions Quarterly 35:3 (July 1999): 334-37.	Scriptural guidelines for the missionary's lifestyle are given: 1) will this thing help me in ministry, or is it merely for my pleasure? 2) will this lifestyle allow me to touch the lives of others? 3) can I put the finances in question to better use for ministry? 4) will this thing or activity help me demonstrate the glory of God? 5) might this lifestyle cause my national or expatriate brother to stumble, or unbelievers to doubt and question my motives? 6) will buying this thing or becoming involved in this activity significantly decrease my potential for ministry in affections, time, or money? 7) has there been a significant increase in the cost of living which justifies an increase in salary? 8) will adjustments in support discourage new missionaries from considering this field?
Smith, Donald K. "Reviewing the Place of Western Missionaries for the Third Millennium." Evangelical Missions Quarterly 35:1 (January 1999): 56-61.	With the reality of non-Western missions overtaking Western efforts, there is a need to help new missionaries be successful while avoiding the mistakes made by Western missionaries. Four areas are mentioned; 1) we have too often reduced salvation and our life in Christ to words only; 2) our concentration on words has often resulted in our transmitting rather than communicating the gospel; 3) while adequate finance is essential, too much money may actually hinder missionary service; 4) as a church begins to emerge, it should be treated as a ministry partner rather than as a subordinate.
Van Rheenen, Gailyn. "Animistic and Western Perspectives of Illness and Healing." International Journal of Frontier Missions 15:2 (April-June 1998): 83-86.	Missionaries often assume that Western practices of medicine is superior to all other approaches. This article reveals keys to understanding the deficiencies of our own world view which can have devastating consequences on the mission field.
Woodberry, J. Dudley. "When Failure is Our Teacher: Lessons from Mission to Muslims." International Journal of Frontier Missions 13:3 (July-Sept. 1996): 121-123.	Failure can be one of the best teachers, because it encourages us to keep reevaluating our approaches rather than blindly carrying on business as usual. Our reevaluation must look at the missionary, the approach, the context, and the receptors. The thrust of our reflection will center on the approach, through we look briefly at the other elements. In all, nine lessons from failures are presented.