Biblio Format	Annotation
Ali, Michael Nazir. "God of the Bible in Islamic Contexts." AETEI Journal 2:1 (Jan. - June 1989): 30-39.	The Islamic context for the practice of Christian theology is perhaps unique as the context itself has been formed very largely in the Graeco-Aramaic milieu, of which early Christianity formed a large, if not dominant part. There is, therefore, discernible Christian influence in the development of what is known as Islamic culture or Islamic civilization. This shared origin of culture and the experience of living cheek-by-jowl for thirteen hundred years has resulted in a great deal of commonality which exists side by side with considerable diversity, both cultural and theological. It is with both these elements of commonality and diversity in mind that we approach the question of developing a Christian doctrine of God within an Islamic context.
Anonymous. "History Reveals Questions about this Approach." Evangelical Missions Quarterly 34:1 (January 1998): 36-38.	Responds to Jay Smith's article on using debate for Muslim evangelism.
Anonymous. "Obstacles in the Way of Winning Muslims." Evangelical Missions Quarterly 14:3 (July 1978): 178-83.	The fact that Muslims are being converted to Christ, being baptized and joining the church--through the ministry of one Middle Eastern church--forces missionaries to Muslims to examine hindrances in Western Christian approaches, life styles, and church customs.
Anonymous. "Pointing The Way: The Translator's Role In Contextualization." International Journal of Frontier Missions 7:3 (July 1990): 85-94.	What should Muslims do with their culture when they become Christians? What role does non-Islamic culture play in the lives of Christians sharing their faith with Muslims? Bill and Jane (pseudonyms) document their fascinating experiences in a predominately Muslim land.
Blair, C. F. "Tentmaking: A Contextualized Approach to Islam." Missiology 11:2 (April 1983): 219-27.	Proposal of tent-making as a more contextualized ministry: Islam favors a lay evangelism approach, foreign workers have traditionally been accepted (though as slaves), and the sponsor or mediator is a means of gaining access within the culture.
Brislen, Mike. "A Model for the Muslim-Culture Church." Missiology 24:3 (July 1996): 355-67.	A church consisting of believers coming out of a Muslim background must be contextualized into the local Islamic context. This contextualization must reach deeper than simply adopted worship forms; it must touch emotional, psychological, and theological levels of world view The needs of believers must be met by the church in this context of Muslim culture. The church must worship, express community, and witness to the kingdom of God in a Muslim context. This article presents one such vision and model. This model attempts to take with equal seriousness both gospel and culture. As indicated by the word vision, this article represents beginning rather than finality.
Brown, Dan. "Is Planting Churches in the Muslim World 'Mission Impossible'?" Evangelical Missions Quarterly 33:2 (April 1997): 156-61.	Advocates that the task is not impossible, and presents a seven phase plan for church planting in Muslim contexts.
Cate, Patrick O. "Gospel Communication From Within." International Journal of Frontier Missions 11:2 (April 1994): 93-97.	If we are to successfully open windows and doors in Muslim walls, we have to begin from within the Muslim mind and heart, from what they accept and value, not what they reject and despise. Here is an article pointing the way.
Chastain, Warren C. "Should Christians Pray the Muslim Salat?" International Journal of Frontier Missions 12:3 (July-Sept. 1995): 161-164.	How to avoid syncretism when applying contextualization to real situations is critical for successful church planting. A key factor is worship and prayer. Here are 15 reasons for rejecting praying the Muslim prayer salat.
Conn, Harvie M. "The Muslim Convert and His Culture." In The Gospel and Islam: A 1978 Compendium, ed. Don M. McCurry, 97-111. Monrovia, CA: Missions Advanced Research & Communications Center, 1979.	How has the evangelical missionary looked at the relation between conversion and culture? How has that perspective affected the way he approaches Muslim evangelization? What part does it play in the planting of Millat 'Issawi (churches as Jesus fellowships) and the development of a Muslim 'Issawiyun (submission to Jesus) movement? Are the barriers to fruitful evangelism "primarily theological?" or "primarily socio-cultural?" What steps are needed by the cross-cultural evangelist to erode those barriers in the strength of the Holy Spirit?
Cragg, Kenneth A. "Islamic Theology: Limits and Bridges." In The Gospel and Islam: A 1978 Compendium, ed. Don M. McCurry, 196-204. Monrovia, CA: Missions Advanced Research & Communications Center, 1979.	Yet the final question for us is not how the Qur'an should be assessed in its own locale, but what clues it can yield for us now in the trust of the gospel in the world of Islam. "The wisdom which is from above," assuming we have its criteria rightly, would say that the clues are many and that they need to be put into currency with Christian "patience and hope." Within that framework Cragg presents limits (issues of authority, the Qur'an and the Bible) as well as bridges (commonalities in the concepts of God) in developing a theology relevant for Islamic contexts.
Cragg, Kenneth. "Conversion and Convertability--With Special Reference to Muslims." In Down to Earth: Studies in Christianity and Culture: The Papers of the Lausanne Consultation on Gospel and Culture, ed. Robert T. Coote and John Stott, 193-208. Grand Rapids: Eerdmans, 1980.	Focusing on this aspect of "convertibility," we take up here the particularities of Islam as a determinant of the cultural fabric of the Muslim world. In Islam we have a "theology" (if you will) of availability for Christ, for Islam is the determinant of the "natural birth" of Muslims. We cannot be too surprised if, like Nicodemus, they find the summons to new birth incomprehensible. What follows draws on the background of two persons of Muslim birth and family, now baptized Christians. One is a noted Christian leader, the other an influential scholar, poet, and translator. We will not confine ourselves to these two exemplars but allow them to indicate other aspects of the Muslim-culture/Christ-faith equation. In the interests of examining convertibility in the Muslim context, let us consider the Christ-dimension and the culture under three aspects: the mind's understanding, the soul's expression, and the will's discipleship. (These circumscribe personality, shaped by the past and coming into the faith.) These three, of course, interdepend. The first has to do with what Paul calls "the knowledge and love of God, " and undergirds all else.
Dalmais, Irenee-Henri. "The Celebration of the Christmas Cycle in the Eastern Churches." In Liturgy and Cultural Religious Traditions, ed. Herman A. P. Schmidt and David Noel Power, 15-24. New York: Seabury Press, 1977.	I have chosen to centre these observations on the ensemble of celebrations organized round the theme of the NativityManifestation (Epiphany) of Christ as observed by `eastern' Christians, in particular the Coptic Church of Egypt, which very early on gave them a form rooted in an immemorial past, but still living and developed more and more richly as time went on.
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.
Douglas, Robert C. "Ongoing Strategy Debate in Muslim Missions." International Journal of Frontier Missions 11:2 (April 1994): 69-73.	God's people have grown in their concern for winning Muslims. However, many issues of strategy remain unresolved. This article highlights some key areas of ongoing discussion--contextualization, social action, tentmaking and human rights.
Eenigenberg, Don. "The Pros and Cons of Islamicized Contextualization." Evangelical Missions Quarterly 33:3 (July 1997): 310-15.	Recently, some missionaries to Muslims have suggested a different kind of contextualization. In this new approach, missionaries encourage believers from a Muslim background to remain within the Muslim community. Believers maintain their Muslim identity and learn to practice their faith using Islamic forms and terminology. They meet in congregations culturally distinct from existing Christian congregations In the area. This approach is explained and evaluated, with suggestions for an alternative approach to this type of "Islamicized contextualization."
Gilliland, Dean S. "Context is Critical in 'Islampur' Case." Evangelical Missions Quarterly 34:4 (October 1998): 415-17.	Provides context to respond to Parshall's critique (EMQ 34:4 (October 1998): 404-10) of crossing the line from contextualization to syncretism in Muslim evangelism.
Goldsmith, Martin. "Community and Controversy: Key Causes in Muslim Resistance." Missiology 4:3 (July 1976): 317-23.	Muslim community solidarity need not be viewed only as a deterrent to Christian conversion; this concept can cut both ways if we are creative enough to take advantage of it. The author's fresh alternatives to controversy are also challenging: Islamicized parables; and the use of pointed questions, not unlike those used by our Lord in his witness to the Jewish leadership of his day.
Goldsmith, Martin. "Parabolic Preaching in the Context of Islam." Evangelical Review of Theology 4:2 (October 1980): 218-222.	Why has the art of story telling remained an unexplored frontier in cross-cultural evangelism? The author demonstrates his answer from, his own experience of relating the message to the medium in a particular cultural context.
Green, Denis. "Guidelines from Hebrews for Contextualization." In Muslims and Christians on the Emmaus Road: Crucial Issues in Witness among Muslims, ed. J. Dudley Woodberry, 233-250. Monrovia, CA: MARC, 1989.
Heldenbrand, Richard. "Missions to Muslims: Cutting the Nerve?" Evangelical Missions Quarterly 18:3 (July 1982): 134-39.	Early debate as to the biblical integrity of Parshall and Kraft in their advocacy for contextualizing work among Muslims. Questions whether forms that, as Parshall concedes, "are deeply imbedded in the very innermost being of every Muslim" can be retained with Christian integrity, or whether the Christian understanding of things is lost in practices which, far from being even syncretistic, remain essentially Islamic, and maintains that Kraft oversteps biblical boundaries in his eagerness to find common ground with Muslims.
Ismail, Zafar. "The Muslim Convert and the Church." International Review of Mission 72:287 (July 1983): 385-92.	To incorporate converts into the church, two main approaches have been advocated: 1) The converts are brought into the fellowship of the local church; and 2) The converts are organized separately into a "Muslim church", defined as a company of people completely committed to Jesus Christ and the teachings of scripture, yet remaining within the community of Islam, and retaining many of the cultural forms of Muslim society. Both these approaches emphasize the centrality of the church, but the second bypasses the local church and seeks the formation of a new church of Muslim converts. This article explores the issues involved.
Kraft, Charles H. "Dynamic Equivalence Churches in Muslim Society." In The Gospel and Islam: A 1978 Compendium, ed. Don M. McCurry, 114-124. Monrovia, CA: Missions Advanced Research & Communications Center, 1979.	In this presentation I want to briefly raise five issues vitally related to the concept of "Church" in the context of Christian witness to Muslims. These considerations combine to produce for us a new vision of what the people of God should be in Muslim societies. The creation of groupings of God's people who produce such an equivalently dynamic impact within their societies is the goal of what I am calling "Dynamic Equivalence Churches" (Kraft 1973). This is a "concept paper" and, therefore, high on theory and low in illustrative material.
Larson, Warren F. "Critical Contextualization and Muslim Conversion." International Journal of Frontier Missions 13:4 (Oct.-Dec. 1996): 189-191.	The author advocates a "new Christian apologetic " in Muslim evangelism that makes much of the nature of God and his relationship to creation. Christian witness in dialogue must "gently unmask" Muslim rebellion against God and focus on the centrality of the cross.
Love, Richard D. "Church Planting Among Folk Muslims." International Journal of Frontier Missions 11:2 (April 1994): 87-91.	More than 3/4 of the Muslim world are Folk Muslims. Church planting among them must be based upon the theology of the kingdom of God that involves power, truth and cultural encounters.
Love, Rick. "Power Encounter Among Folk Muslims: An Essential Key of the Kingdom." International Journal of Frontier Missions 13:4 (Oct.-Dec. 1996): 193-195.	Power encounter is not the only key to reaching the hearts of Muslims, but it needs to be an essential factor to effectively evangelize Folk Muslims and to plant the Church of Jesus Christ in their midst.
Marantika, Chris. "Towards an Evangelical Theology in an Islamic Culture." In Biblical Theology in Asia, ed. Ken Gnanakan, 181-200. Bangalore, India: Asia Theological Association, 1995.	In summary, in doing theology in an Asian Islamic culture, an evangelical theologian should take Into consideration the principles of: (1) completeness and comprehensiveness, (2) unity and coherence, (3) balance and consistency, (4) telelogical and deontological approaches, (5) content and communication, (6) positive and indirect negative approaches, (7) inductive and exegetical approaches. The writer proposes that a theological treatise in the Islamic world should be constructed according to the aspects of iman in Islam. One should first state the concept of a transcendent-immanent God, who is alive and involved with human affairs. Then one should present the doctrines of angels, the books, the prophets, and the last day. Finally, one. should present those theological aspects that are not covered by Islamic teachings.
Massey, Joshua. "Planting the Church Underground in Muslim Contexts." International Journal of Frontier Missions 13:3 (July-Sept. 1996): 139-153.	Rediscovering a biblical paradigm for effective and fruitful church planting in environments hostile to Christianity.
Massih, Bashir Abdol. "The Incarnational Witness to the Muslim Heart." In The Gospel and Islam: A 1978 Compendium, ed. Don M. McCurry, 85-93. Monrovia, CA: Missions Advanced Research & Communications Center, 1979.	Dr. Saeed Khan Kurdistani, an outstanding Iranian Christian, died in 1942. In the 1960's a friend of mine served with the government in Dr. Saeed's area and became acquainted with an old man there. The aged man, when asked if he had known Dr. Saeed, caught his breath and whispered: "Dr. Saeed was Christ himself ! " Surely the desire of every person witnessing to Muslims is that Christ, in all his fullness, may be visible. Western culture, however, often looms so visible that the Muslim has trouble seeing him. Culture is a major factor in the incarnational witness.
McClintock, Wayne. "A Sociological Profile of the Christian Minority in Pakistan." Missiology 20:3 (July 1992): 343-53.	Although the ethnic origins of Pakistani Christians are diverse the great majority of them are Punjabis. Very aware of their minority status within an Islamic state, many Christians overlook the customs and social institutions that they share in common with Muslims of the same ethnic background The first part of this article discusses the geographical distribution, the ethnic composition, and the religious and social identity of Pakistani Christians, while the second part reveals how four important aspects of Punjabi culture--world view, biraderi and family orientation, izzat and patron-client relationships--influence social behavior within the Christian community.
McCurry, Don M. "Cross-Cultural Models for Muslim Evangelism." Missiology 4:3 (July 1976): 267-83.	Social structures of Islamic cultures predispose them not to convert, or, once they convert, to identify with the church too closely.
Musk, Bill A. "Honour and Shame." Evangelical Review of Theology 20:2 (April 1996): 156-167.	This chapter from Musk's book is a lively and fascinating survey of areas of the Muslims world view inadequately understood by western Christians. It will help Christians to read the Bible with new eyes and discern the strengths and weaknesses of both Islamic and western cultures. Focus: Loyalty to family and kin is fundamental to Middle Eastern societies. In cultures in which bonds between persons count for so much, it is not primarily law which channels and corrects human behavior. Rather, it is the connected concepts of honor and shame.
Musk, Bill. "Dreams and the Ordinary Muslim." Missiology 16:2 (April 1988): 163-72.	Reality is seen in very different ways by people from different cultural backgrounds. Ordinary Muslims live in a world in which transempirical "beings" and "powers" impinge on their everyday lives. In that process, the role of dreams is significant. This article examines ways in which dreams function among ordinary Muslims. A summary of the significance of dreams in the Bible is followed by an analysis of the roles that dreams have played in the processes of conversion for those coming to Christ from a Muslim background. Finally, some conclusions are drawn for contemporary witness among ordinary Muslims.
Musk, Bill. "Encounter with Jesus in Popular Islam." Evangelical Review of Theology 10:3 (July 1986): 247-257.	Encounters with Jesus of a provincial, Egyptian Muslim provided in the introduction provokes an enquiry into the understanding which ordinary Muslims have of the Christians' Christ. How do Muslims see Jesus? Where in their cosmological map does he fit? Can a grasp of the view of Jesus in popular Islam help the Christian to communicate more understandingly and effectively with his Muslim neighbor. Our starting-point will be with the ordinary Muslim himself. The primary aim is to reconstruct a picture of the world as he looks out upon it, to comprehend his cosmological map. The second step will be to examine the place of Jesus in that cosmology. The final task will be to suggest a rationale for patterns of encounter between Jesus Christ and the ordinary Muslim.
Nazir Ali, Michael. "Christology in an Islamic Context." 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, 141-56. Grand Rapids: Eerdmans, 1984.	The paper concentrates on the Christology of Christians living in Islamic contexts but does not neglect Muslim views of Jesus Christ. The fundamental issue between Islam and Christianity is that God has become flesh and dwelt among us men. Much of the task of Christology in an Islamic context is to show the Muslim that the incarnation is not a contradiction. Terms which describe Jesus as the Word of God, the Truth, and the Spirit proceeding from the Father make a useful point of departure for talking about the person of Christ. The Muslim would be less offended by the language of procession than he is by the language of generation which is alien to his whole tradition. Christ's obedience is the most effective way to begin talking to the Muslim about the atonement, and his ethical teachings are a most important alternative to the Islamic system.
Nygard, Mark. "The Muslim Concept of Surrender to God." International Journal of Frontier Missions 13:3 (July-Sept. 1996): 125-130.	In seeking to understand Muslims it is essential to grasp the dominating themes of their faith. Unity, guidance, and obedience rank particularly high. In this article the author traces the development of the most fundamental Muslim concept that forms the touchstone of their identity--surrender to God.
Parshall, Phil. "Applied Spirituality in Ministry among Muslims." Missiology 11:4 (October 1983) 435-47.	What is spirituality in Islamic contexts? My spiritual pilgrimage of the past twenty-one years has been influenced significantly by the one-sixth of the world's population who adhere to the religion of Islam. This paper will highlight some of the more pertinent experiences which have formed my journey of "active passivity" lived within the matrix of Muslim society. The witness of others, much greater than myself, will also be shared.
Parshall, Phil. "Contextualized Baptism for Muslim Converts." Missiology 7:4 (October 1979): 501-15.	With modern transportation and communication facilities the world of Islam seems ever more familiar. Yet the lack of sensitive understanding between the world's two largest religions is appalling. One focus of controversy relates to the rite of Christian baptism for Muslim converts. Phil Parshall, veteran missionary to Bangladesh, explores the dimensions of the issue and makes specific suggestions which could defuse the problem.
Parshall, Phil. "Danger! New Directions in Contextualization." Evangelical Missions Quarterly 34:4 (October 1998): 404-10.	Actually taking on a Muslim identity and praying in the mosque is not a new strategy. But legally becoming a Muslim definitely moves the missionary enterprise into uncharted territory. I address this issue with a sense of deep concern.
Parshall, Phil. "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.
Parshall, Phil. "Other Options for Muslim Evangelism." Evangelical Missions Quarterly 34:1 (January 1998): 38-42.	Responds to Jay Smith's article on using debate for Muslim evangelism, and suggests alternatives such as 1) interaction rather than confrontation; 2) book rooms; 3) tentmaking; 4) radio' and 5) spiritual dynamics.
Racey, David. "Contextualization: How Far Is Too Far?" Evangelical Missions Quarterly 32:3 (July 1996): 304-9.	Presents five principles to guide contextualization from crossing the line into syncretism with specific focus on Islamic contexts and the debates over extremes in Muslim ministry.
Sabra, George. "Gospel and Cultures--A Middle Eastern Perspective." Reformed World 46 (1996): 12-14.	The relation of gospel and culture is a vital concern of mine for two reasons. I am a Reformed Protestant in the Middle East, where Protestantism is viewed as something 'western' and foreign to what is called 'oriental' or 'eastern' culture. Secondly, I am a theologian who is very interested in the topic from the point of view of theological methodology for part of the discussion of the relation of gospel and culture is that of contextual theology. There is no question as to the vital importance of this topic for the church and theology. The gospel comes to through the mediation of culture, and we express it and witness to it through our different cultures. This has always been the case, and it will remain so. What I propose to do here is to offer some ideas about how the relation between gospel and culture may viewed in the context of the Middle East.
Schlorff, Samuel P. "The Hermeneutical Crisis in Muslim Evangelism." Evangelical Missions Quarterly 16:3 (July 1980): 143-51.	Proposes that missionaries to Islam to consider the implications of a new push to use the Qur'an's supposed Christian teachings to build bridges to Muslims. Evangelical missiologists and communicators must face the question whether the Christian Qur'anic hermeneutic is worth its high cost. No doubt, one cannot expect unanimity as to the answer to this question. It is also clear that there needs to be more research and theological reflection to identify uses of the Qur'an that may not be afflicted with such problems and which maybe compatible with the evangelical objective. Above all, those engaged in Muslim evangelization need to heed the call of Walter Kaiser to join evangelical theologians in what he calls a "hermeneutical reformation," if the whole enterprise of Muslim evangelization is to avoid getting bogged down in the morass of relativity.
Scoggins, Dick and Brown, Dan. "Seven Phases of Church Planting Phase and Activity List." Evangelical Missions Quarterly 33:2 (April 1997): 161-65.	Seven-phase model of church planting is outlined.
Smith, Jay. "Courage in Our Convictions." Evangelical Missions Quarterly 34:1 (January 1998): 28-35.	Smith's ministry of debate and public challenges against Islam has been criticized, and he defends his ministry and responds to the criticism with a calls for the revival of public Muslim debates.
Speers, John. "Ramadan: Should Missionaries Keep the Muslim Fast?" Evangelical Missions Quarterly 27:4 (October 1991): 356-59.	Author answers "Yes" because it may be the best time to make new friends or to develop deeper levels of spiritual relationships.
Taber, Charles R. "Contextualization: Indigenization And/or Transformation." In The Gospel and Islam: A 1978 Compendium, ed. Don M. McCurry, 143-150. Monrovia, CA: Missions Advanced Research & Communications Center, 1979.	Picture a Muslim university student in Cairo, and ask yourself: What is there about the context in which he grew up and lives, the context that played a large part in making him what he is, that affects what the gospel ought to say to him, how he will interpret it, whether he will accept it, and what he does about it? The search for the answer to that question is close to the heart of contextualization.
Teeter, David. "Dynamic Equivalent Conversion for Tentative Muslim Believers." Missiology 18:3 (July 1990): 305-13.	Conversion to Christianity for a Muslim in the Middle East usually means expulsion from family and community. As an alternative, a 'Muslim followers of Jesus' model is being tested in the Bethlehem area. In this model, being "born of the Spirit" is seen as a process, rather than as a crisis event. Some of the Muslims in this process are best described as "tentative believers," rather than as converts. This process is discussed as a "dynamic equivalent" to conversion.
Thomas, Bruce. "The Gospel for Shame Cultures." Evangelical Missions Quarterly 30:3 (July 1994): 284-90.	Explores the Muslim concept of ceremonial impurity (and the resulting issues of defilement and shame) versus the (Western) Christian concepts of guilt and sin as a vehicle for better communication of the message of the gospel in Islamic contexts.
Travis, John. "Must All Muslims Leave 'Islam' to Follow Jesus?" Evangelical Missions Quarterly 34:4 (October 1998): 411-15.	Can a Muslim truly accept Jesus as Savior and Lord, thereby rejecting some elements of normal Islamic theology, and yet (for the sake of the lost) remain in his or her family and religious community? Due to the extreme importance Islam places on community, its nearly universal disdain for those who have become "traitors" by joining Christianity, and our desire to see precious Muslims come to Christ, finding the answer to this question is essential. I agree with Dr. Parshall (EMQ 34:4 (October 1998): 404-10); it is time for missiologists, theologians, and others, especially those who work face-to-face with Muslims, to seriously seek God's will over this C5 issue.
Travis, John. "The C1 to C6 Spectrum." Evangelical Missions Quarterly 34:4 (October 1998): 407-8.	The spectrum compares and contrasts types of 'Christ-centered communities' (groups of believers in Christ) found in the Muslim world. The spectrum attempts to address the enormous diversity which exists throughout the Muslim world in terms of ethnicity, history, traditions, language, culture, and, in some cases, theology. Linked to Parshall article "Danger!" (EMQ 34:4 (October 1998): 404-10)
Wilder, John W. "Some Reflections on Possibilities for People Movements among Muslims." Missiology 5:3 (July 1977): 302-20.	These reflections have arisen from the author's study of early Hebrew Christianity, on the one hand, and the contemporary Messianic Jewish Movement on the other. Wilder projects possible scenarios of what spontaneous Christward movements among Muslims might look like, helpfully alerting us to just how different they could be from what we might expect. He also suggests realistic ways to relate to such potential movements--a task calling for well above-average Christian maturity, openness and cultural sensitivity.
Woodberry, J. Dudley. "Contextualization Among Muslims: Reusing Common Pillars." International Journal of Frontier Missions 13:4 (Oct.-Dec. 1996): 171-186.	Despite the dangers, we are seeing God blessing the refurbishing and reusing of the five common pillars in our day as they bear the weight of new allegiances to God in Christ in the Muslim world.
Woodberry, J. Dudley. "Contextualization among Muslims: Reusing Common Pillars." In The Word Among Us: Contextualizing Theology for Mission Today, ed. Dean S. Gilliland, 282-312. Dallas: Word Publishing, 1989.	In the Great Mosque in Qairawan in present day Tunisia the pillars were collected from various sources (including Christian churches) that had been assembled together into one harmonious whole. These pillars illustrate what also took place in early Muslim religious observance, for what have come to be known as the "Pillars" of Islam are all adaptations of previous Jewish and Christian forms. If this fact were better understood, some of the current Muslim and Christian reaction to contextualization would be alleviated, for it would not seem artificial. The present study notes some current plans that have been drawn up for reusing these pillars of faith, and the reaction that have elicited from Muslims and Christians. Then, an attempt is made to add to this material in two ways. First, we look more closely at the previous use of these pillars by Jews and Christians, to see the extent to which we can reutilize what was originally our own. Second, we evaluate a contemporary people movement to Christ among Muslims where the believers are adapting the pillars of their previous bear the weight of their new faith in Christ.
Woodberry, J. Dudley, ed. Muslims and Christians on the Emmaus Road: Crucial Issues in Witness among Muslims, ed. J. Dudley Woodberry, Monrovia, CA: MARC, 1989.
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.