Biblio Format	Annotation
Aboagye-Mensah, Robert K. "Mission and Democracy in Africa: The Problem of Ethnocentrism." International Bulletin of Missionary Research 17:3 (July 1993): 130-33.	Africa faces several massive obstacles as it embarks on its democratic experiment. One such problem--and the focus of this article--is ethnocentrism. My thesis is that the African church in its missionary witness has some positive contributions to make in addressing the problem of ethnocentrism. First, I define what I mean by the term "ethnocentrism." Second, I show briefly that the single-party system has failed to address the problem of ethnocentrism in Africa. Third, I point out some of the contributions that the African church has made in dealing with the issue of ethnocentrism, and what further contributions it can make in the democratization of the continent. My conclusion is that a faithful missionary witness of the church will have massive impact on the success of democracy in Africa.
Adams, Daniel J. "Ancestors, Folk Religion, and Korean Christianity." In Perspectives on Christianity in Korea and Japan: The Gospel and Culture in East Asia, ed. Mark R. Mullins and Richard Fox Young, 95-114. Lewiston, NY: Edwin Mellen Press, 1995.	In this brief study we shall examine ancestor rites as practiced in Korea with a view toward showing how Korean Christians have dealt with this issue in their churches. That there is considerable difference of opinion among Korean Christians concerning this issue suggests there is more than one way of approaching the problem of ancestor rites. Indeed, there are actually two levels of participation in the rites--the Confucian, or more precisely Neo-Confucian, and that of shamanism, the prevailing folk religion of Korea. The intertwining of these two levels of participation has given rise to a misunderstanding of ancestor rites among the churches, beginning with the earliest Christian contacts in the late 1700s and continuing into the present. This misunderstanding has been the cause of intense persecution, suffering, and death, and continues to be the source of considerable controversy. One way of correcting this misunderstanding is to think of ancestor rites in terms of theoretical constructs, in this case making a distinction between espoused theories and theories-in-use The Neo-Confucian practice of ancestor rites as veneration is the espoused theory; the shamanistic practice of ancestor rites as worship is the theory-in-use. This distinction is important for understanding the complex relationship between ancestors, folk religion, and Korean Christianity in both its Catholic and Protestant forms.
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.
Aklé, Yvette. "The Religious Role of Women." In Popular Religion, Liberation and Contextual Theology: Papers from a Congress (January 3-7, 1990, Nijmegen, the Netherlands) Dedicated to Arnulf Camps OFM, ed. Jacques Van Nieuwenhove and Berma Klein Goldewijk, 61-69. Kampen, Netherlands: J. H. Kok, 1991.	In Africa, as elsewhere, the malaise remains. A great many consultations and seminars have studied the question of the role of women within society. Women themselves have struggled to redefine their social and religious roles. Yet they have still not managed to find their place in secular life and in the sacred domain. Thus we must once again analyze the roles which the woman plays--and which she is called to play--in African societies. If we are to grasp the nature of relationships in the African context we must first of all study the religious traditions. How, indeed, can we redefine the role of women unless we analyze the myths and the rites, the practices of witchcraft and magic, the composition of the whole range of gods, cults of possession, etc.? The question, which we touch on here is too vast to be dealt with in all its complexity. Nevertheless, we should like to offer some guidelines for analysis and reflection. Before examining the religious role of African women, we must review the situation.
Anderson, Allan. "African Pentecostalism and the Ancestor Cult: Confrontation or Compromise?" Missionalia 21:1 (April 1993): 26-39.	A subject that has intrigued scholars of African churches, at least since SundkIer's pioneering work in the 1940s, has been the relationship between Christian and African traditional beliefs. The ancestor cult, occupying such a pivotal place in this discussion, is a belief which has met with widely differing Christian responses. This article analyses responses to the ancestor cult in "African Pentecostal churches," partly because they form one of the most significant movements in African Christianity, and partly because their encounter with the African religious thought world has penetrated that world more effectively than has any Western theologising. Much of the information presented in this paper was gathered during field research in Soshanguve, Pretoria between 1990 and 1992. The research consisted of a preliminary quantitative survey conducted between October 1990 and April 1991 in which 1638 families were interviewed.
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.
Apeh, John E. "Socio-Anthropological Implications in Cross-Cultural Church Planting." Asia Journal of Theology 11:2 (1997): 282-292.	Explores the implications of social structure for church planting. Posits that social structure 1) is exemplified in the NT pattern of the church; 2) is inherent in the church planting process; and 3) is foundational to contextualization of the message and the messenger.
Berensten, Jan-Martin. "Ancestor Worship in Missiological Perspective." In Christian Alternatives to Ancestor Practices, ed. Bong Rin Ro, 261-85. . Taichung, Taiwan: Asia Theological Association, 1985.	Berentsen observes that ancestor rites are thoroughly integrated into the life of the Japanese people historically, religiously, and sociologically, The practice of ancestor worship goes beyond any sociological structure and penetrates "a problem of existential religious significance touching upon the very foundations of human existence." The author points out three major problematic areas in ancestor worship that conflict with the message of the gospel; namely, ancestor worship has ethical implications within the society, it provides communication between the living and the dead, and it acknowledges supernatural powers of the spirits of the deceased over their living descendant s. Since the question of ancestor rituals is so complicated and paradoxical, the author's recommendation to Christian missions is to adopt some ancestor worship practices and reject others. At the same time, Christians must reinterpret some of the rites in order to create new meanings without compromising the teachings of Scripture. (Reprinted, with permission of Japanese Religions).
Berensten, Jan-Martin. "Individual and Collective in the Family Context: The 4th Commandment in Japanese Perspective." In Christian Alternatives to Ancestor Practices, ed. Bong Rin Ro, 61-76. Taichung, Taiwan: Asia Theological Association, 1985.	One of the common misunderstandings about Christianity by non-Christians in Japan, China, and Korea is that Christians do not properly honor their ancestors. Such a misunderstanding results from ignorance of the Fourth Commandment of God. (The Fourth Commandment referred to in this paper, which the Lutheran tradition accepts, is considered to be the Fifth Commandment by other denominations.) Dr. Berensten states that the Fourth Commandment gives a two-dimensional instruction regarding the parent-child relationship. First, the child must honor his parents, and secondly, the parents must be responsible for bringing up their child in the way of the Lord. The author further points out that the patriarchal family in biblical times had both vertical and horizontal relationships. Vertically the place of ancestors among the people of Israel was prominent in terms of keeping genealogies and being buried in the place of their fathers. Horizontally the solidarity of the living members of the family became important, as is exemplified in the Cornelius household baptism. There is no simple solution to reconcile the individual faith of a Christian with his Japanese collective family context.
Brandel-Syrier, Mia. "The Role of Women in African Independent Churches." Missionalia 12:1 (April 1984): 13-18.	Women are a major force in African Independent Churches, as well as in the African parts of the older or "mission" churches. They have expressed their wishes and imprinted their own point of view almost from the earliest days. They have done so in mainly two roles: as founders and healers/prophetesses in the smaller independent churches, and as members of the special women's organizations which every African church has.
Buswell, James, III. "Caste and the Application of a Missiological Principle." International Journal of Frontier Missions 1:4 (1984): 339-345.	Suggests that a) the homogeneous unit principle is a methodological principle of initial missiological approach for contextualizing the witness to a group with a comparatively high degree of homogeneity; b) an unreached "people group" or a "hidden people" is a population, whatever its degree of homogeneity, which is socially, culturally, linguistically, perhaps even physically cut off from or beyond the access of Christian witness; and that c) a homogeneous unit church or a homogeneous church need not be labeled so strictly in terms of the definition of the homogeneous unit principle, but should, rather, be evaluated in terms of whatever factors or degree of homogeneity or heterogeneity are appropriate for that particular church in its particular community and stage of growth.
Buswell, James, III. "Social Dimensions of Revival: A 'People Movement' Among Florida Seminoles." International Journal of Frontier Missions 2:3 (July 1985): 267-282.	Donald McGavran has written that "undiscipled peoples best become Christians through group conversions and people movements. When conditions are right groups of some people start to accept Christianity" (1955:23-24). The author offers this case study as an exercise in discerning when conditions are wrong as much as in the perception in hindsight of when they were right.
Chew, John. "Ancestral/Parental-Children Ties in the Old Testament and Their Possible Bearing on Filial Piety." In Church and Culture: Singapore Context, ed. by Bobby E. K. Sng and Chee Pang Choong, 47-64. Singapore: Graduates' Christian Fellowship, 1991.	It is not our task here to address the tensions faced by Chinese Christians over issues arising from Filial Piety (FP) nor are we arguing that the Old Testament data is presented with that concern as the conscious central or organizing principle. As a prolegomena to a Christian view of FP, it would be adequate for us to note that the Old Testament is not only rich in data about familial relationships, but that it is also often structured around or expressed through the perspective of those relationships. This paper attempts to lay bare this neglected dimension for theological discussion. This is necessary if the gospel were to be given the crucial, initial hearing. Only then, can it speak meaningfully in the Asian setting. In virtually all Asian societies, parental relationship with children provides the context, ethos and motivation which give rise to the various aspects of life. The importance of FP and the family for the Chinese is well recognized. As such, if the Christian faith can be shown to be deeply concerned with parental-children relationship, it would greatly enhance the communication of the gospel, as well as its perception by these cultural communities.
Chi-Ping, Yu. "Theology of Filial Piety: An Initial Formulation." Asia Journal of Theology 3:2 (1989): 496-508.	A response to Ralph Covell's appeal to formulate a biblically-based theology of filial piety. This paper is restricted to discussing the biblical teaching on filial piety and to establish, on the basis of that biblical teaching, a cogent theological framework of filial piety.
Chinchen, Delbert. "The Patron-Client System: A Model of Indigenous Leadership." Evangelical Missions Quarterly 31:4 (October 1995): 446-451.	Can missionaries, in effect, fulfill the role of the patron on a patron-client system? They can, if they understand the patron-client system found In most non-Western societies. This indigenous style of discipling is practiced naturally by many national Christian leaders.
Cook, William. "Evangelical Reflections on the Church of the Poor." Missiology 11:1 (January 1983): 47-53.	Looks as BCC in Latin American context to interpret it for an evangelical audience.
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.
Corwin, Charles. "Cultural Diversity as a Dynamic for Growth." Evangelical Missions Quarterly 17:1 (January 1981): 15-22.	The thesis of the article is that cultural uniformity leads to solidarity and enclosure; cultural diversity leads to mobility and dynamic exchange. The article explores church models and proposes a model called "dynamic Christianity" involving both assimilation and cultural pluralism (in creative tension with each other).
Covell, Ralph R. "The Conflict of the Gospel and Culture of China--W.A.P. Martin's Answer." Evangelical Missions Quarterly 12:1 (January 1976): 31-40.	Focus on Martin's approach to the ancestral rites in Chinese society as a step forward in dealing with the issues involved.
Daneel, Marthinus L. "The Christian Gospel and the Ancestor Cult." Missionalia 1:2 (August 1973): 46-72.	All too often the Christian practice has been to judge the ancestor cult as heathenish idolatry without considering' the psycho-social factors which are at work in this belief. In so doing, we did not do justice to the elenctic approach to the traditional African. There is, therefore, every inducement to take the empirical survival of the ancestor cult and its nature and influence in the lives of African Christians seriously and to determine its scope before a responsible theological approach can be made to the existing problems, In this paper we shall first consider the traditional ancestor cult and rites, in an attempt to show the actual and still surviving ramifications of them. Then the various methods of approach to the ancestor cult of the Protestant, Roman Catholic and Independent Churches will be discussed before concluding with a few theological remarks. It should be noted here that this is not intended to be a study of theological sources nor of the African in general. This is a study in depth of the Shona of Zimbabwe.
Dapila, Fabian N. "The Importance of the Dagaaba Ancestors and Their Role in the Process of Inculturation." Mission 3 (1996): 91-122.	Examines Dagaaba of west Africa social structure (especially ancestors) and the sacred dimensions of social activities in light of the social structure, then explores Catholic teachings on death and the saints, and finally develops an approach to integrate the two.
de Bres, Pieter H. "The Contribution of Maori Religious Movements to Religion in New Zealand." Exchange 7(April 1979): 1-37.	Explores new religious movements among the Maori, especially independent churches. Looks at symbolism, sources of the churches, expressions, sacred times, places and church economics and their contributions to New Zealand's religious scene.
Edet, Rosemary. "New Roles, New Challenges for African Women." In Third World Women Doing Theology: Papers from the Intercontinental Women's Conference, Oaxtepec, Mexico, December 1-6, 1986. ed. Virginia Fabella and Dolorita Martinez, 109-113. Port Harcourt, Nigeria: Ecumenical Association of Third World Theologians, 1987.	1. We propose that EATWOT members get involved in the various church women's organizations in their respective areas as catalysts of self-awareness. They can organize seminars on topics pertinent to women. 2. Each national EATWOT Committee should enlist other women as a support group to the committee. Through this group EATWOT aims will reach the media for public consumption. 3. More women should be encouraged to study theology as well as to prepare for ordained ministry in the liberal churches. In the conservative ones, the congregation should be educated and deconditioned in an effort to liberate the ordained ministry for both sexes in God's service. For church women today, there are new roles and new challenges. The vitality of these roles points to underlying dynamics made up of several theological factors. Today, as in the past, a number of these factors figure in the understanding of the role of women in the Church. These factors relate to a theological understanding of the church, of ministry and of the Christian tradition.
Ela, Jean-Marc. "Ancestors and Christian Faith: An African Problem." In Liturgy and Cultural Religious Traditions, ed. Herman A. P. Schmidt and David Noel Power, 34-50. New York: Seabury Press, 1977.	If the past illumines the present, how are we to re-evaluate the Christian message in order to prevent it from being a disturbing influence in an age of acculturation when, faced with a dominant civilization, the African rejects any surrender of his cultural identity? That is certainly the vital context of the question with which I am concerned here. In fact, even if the ancestors are not discredited and accorded a peripheral position, how are we to live and express our faith so that it is not the alienating reflection of a foreign world behaving aggressively towards indigenous customs and beliefs? At a time when, in certain burgeoning, communities, the Elders are reproaching young Christians with forgetting the dead, surely we must ask what the Gospel's attitude is to the ancestor cult. The question should be put unflinchingly if we are to pay due attention to the actual existence of each of our African nations with its diversity, fundamental human aspirations and problems: Can the Church in black Africa become the possible location of communion with the ancestors?
Elder, Gove. "Responses of Thai-Chinese Churches to the Ancestor Problem." In Christian Alternatives to Ancestor Practices, ed. Bong Rin Ro, 225-33. Taichung, Taiwan: Asia Theological Association, 1985.	Ancestor worship is still prevalent among the three million Chinese in Thailand and serves as a form of socio-cultural identity for this minority group. Elder discusses the theological and ritualistic responses to ancestor worship and recommends Christian apologetical approaches to this issue. Christians must take different approaches to the three classes of Chinese people in Thailand: the poor, labor-oriented Chinese; the business-oriented; and the devotees of Chinese folk religions. Most of all, Christians must show their deep respect to their parents and relatives and, with a positive attitude, respect--but avoid worshiping--their deceased ancestors.
Elder, William M. "Human Relations in the Japanese Congregation." The Japan Christian Quarterly 41:3 (Summer 1975): 127-32.	This article will focus on the interpersonal relations in the Japanese congregations--self-images, expectations of the other, roles, patterns of relationship, etc. These elements exist in any organization, but are often undefined, or often different from those that are verbalized forces that are felt but only vaguely identified. Material for this article comes primarily from three sources: 1) a questionnaire sent specifically to gather data for this, 2) two group interviews with pastors with whom I have been involved in human relations study with the Japan Institute of Christian Education at Rikkyo University, and 3) personal experiences and observations while working with local churches in both rural and urban situations in Japan.
Elkins, Richard E. "Conversion or Acculturation? A Study of Culture Change and its Effect on Evangelism in Mindanao Indigenous Societies." Missiology 22:2 (April 1994): 167-76.	Rapid culture change among tribal groups in Mindanao, Philippines, has produced a generation of young people who are eager to seek a new, more prestigious identity. Western missionaries, influenced by their society's obsession with the future and with youth, run counter to tribal world views when they consider young people the most effective target for evangelism. Targeting the youth can often prevent a tribal society's most effective communicators from a realistic hearing of the gospel and block a valid people movement. This article describes certain processes and problems of rapid culture change and urges some serious rethinking about strategies for evangelism in this area.
Fujita, Neil S. "'Conic' Christianity and 'Donut' Japan." Missiology 22:1 (January 1994): 43-53.	The quasi-religious mentality of the Japanese, Japanism, and its role as a major obstacle for Christian missions in Japan are explored. Japanism is characterized as "donut" in shape with power circulating throughout the system without any central source of authority. This stands in contrast to the religious tradition of the Christian West which is portrayed as "conic" in form with authority centered in and controlling power emanating from one absolute monarchical God. Given the contemporary religious, cultural, and economical encounters between Japan and the Western world the importance of reconsidering both of these patterns is emphasized.
Gnanakan, Ken. "Christian Identity." AETEI Journal 8:2 (July - Dec. 1995): 3-13.	Why Christian identity? What precisely are we attempting to consider when we talk about "identity"? Identity is basically "individuality" or "personality", which are the elements that distinguish one person or group from the other. The issue on our hands can be put as follows: As Indian Christians what is our nature and function distinctly as Christians and as Indians. Where have we failed? What new steps ought we to take? What role does God expect from us as his children who are privileged to be born and to belong to this great country?
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.
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?
Hayward, Douglas. "Melanesian Millenarian Movements." Evangelical Missions Quarterly 17:4 (October 1981): 205-10.	Many complex factors lie behind the phenomenon of the so-called 'cargo cults' of Melanesia. This article gives basic information and proposes a proper response from missionaries.
Hiebert, Paul G. "Conversion, Culture, and Cognitive Categories." Gospel in Context 1:4 (October 1979): 24-29.	Set theory and Christian mission across cultures; this work also appears New Horizons in World Mission: Evangelicals and the Christian Mission in the 1980s (pp. 217-27), International Review of Mission 72:287 (July 1983): 421-27, and in revised and greatly expanded form in Chapter 6 of Anthropological Reflections on Missiological Issues.
Hiebert, Paul G. "Sets and Structures: A Study of Church Patterns." In New Horizons in World Mission: Evangelicals and the Christian Mission in the 1980s: Papers Given at Trinity Consultation No. 2, ed. David J. Hesselgrave, 217-27. Grand Rapids: Baker Book House, 1979.	What is the Indian concept of church membership and to seekers bringing offerings to church? The answer can be found in a series of recent studies on how people form mental categories to organize their perceptions of the world. People form different kinds of categories by using different organizational principles. To understand the Indian setting we need to distinguish between two types of categories. The first divides the world into "bounded sets" and utilizes "bounded set logic." The second divides the world into "centered sets" and uses "centered set logic." Also appears in Gospel in Context (1:4 (October 1979): 24-29), International Review of Mission 72:287 (July 1983): 421-27 and in expanded form in Anthropological Reflections on Missiological Issues, chap. 6.
Hiebert, Paul G. "The Category 'Christian' in the Mission Task." International Review of Mission 72:287 (July 1983): 421-27.	Who is a Christian? Before we can answer this question, we must look more closely at the way we form words. "Christian", like many other words in English, refers to a category of people, a category we create in our minds. To be sure, God, who looks at the hearts of people, knows who are his. But as human beings we are limited to categories based on observation and communication. How do we create categories, and how does the way we create them affect our view of mission? Also appears in Gospel in Context (1:4 (October 1979): 24-29), New Horizons in World Mission: Evangelicals and the Christian Mission in the 1980s (pp. 217-27) and in expanded form in Anthropological Reflections on Missiological Issues, chap. 6.
Hofmeyr, H. M. "The Fragility of Transcendence: Tungano Theology--The Voice of Traditional Rural Women. Mission Studies 13:1/2 (1996): 207-28.	In a recent article Stephen Long describes the catholic unity of the global market. Long is uneasy about this development: "This new catholic unity should be a cause for alarm to Christians, for the new global village has at its center not a church but a market." I want to propose that the market in the center is in itself not wrong, that the church is only necessary while the market functions according to unfair exchange, that the kingdom of God can actually be seen as a village with a market at its center where the exchange is fair. But I will not approach this problem from a global village angle, and rather take you to a rural African village in Venda, the extreme north-eastern part of South Africa. Whether I will manage to relate the African village to the global village remains to be seen.
Hongeling, M. C. "Indonesian Theologians on Women-Men Relationships in Church and Society." Exchange 16 (September 1987): 49-67.	Review of the literature available on the issues involved.
Hung, Daniel M. "Mission Blockade: Ancestor Worship." In Christian Alternatives to Ancestor Practices, ed. Bong Rin Ro, 199-208. Taichung, Taiwan: Asia Theological Association, 1985.	Hung, who comes from a non-Christian home in which ancestor worship was faithfully practiced, describes his personal agony at the funeral rituals of his mother. While he and his brother tried to maintain their Christian testimony by refusing to participate in all superstitious practices of the pagan funeral rituals, they also wanted to maintain harmony with the rest of their family and show their filial piety to their mother. Hung's experience is shared by thousands of Chinese Christians who come from non-Christian families. Hung states that the missionaries condemned the practice of ancestor worship in China and Taiwan; nevertheless, the Chinese Christians must adopt a more positive approach to the issue of ancestor worship rather than an outright condemnation of it which builds barriers to the gospel.
James, Emmanuel E. "A Christian Response to Communalism." AETEI Journal 8:2 (July - Dec. 1995): 29-44.	Issues of communalism (related to collectivism; e.g., a woman is executed by a mob because her son stole from a temple--in what sense is she responsible?) evaluated from a Christian perspective. Give six varieties of communalism in India, explores the cultural roots for its existence and limitations, describes Indian participation in communalism, and offers solutions to the problems generated.
Jin, Yong Ting. "New Ways of Being Church." In Third World Women Doing Theology: Papers from the Intercontinental Women's Conference, Oaxtepec, Mexico, December 1-6, 1986. ed. Virginia Fabella and Dolorita Martinez, 114-21. Port Harcourt, Nigeria: Ecumenical Association of Third World Theologians, 1987.	The subject before us is both timely and significant. In fact it may even be said to be a little overdue. It is timely in two ways: First, it has come after a long process of experiencing oppression, suffering and frustration. This frustration has led women to struggle to understand their position in order to change it. After much stud, research, deep reflection and analyses we can assert that today we are in a better position to do something about it. Secondly, in recent years there has been a proliferation of well-researched and substantial studies on the oppression of women in general and churchwomen in particular. Patriarchy and its mechanisms for the subjugation of women have been well studied and researched today. From these we can say that we are ready to move on to the more positive, constructive and practical task of transforming the old and establishing the New Creation/Humanity.
Kim, Myung-Hyuk. "Historical Analysis of Ancestor Worship in the Korean Church." In Christian Alternatives to Ancestor Practices, ed. Bong Rin Ro, 163-77. Taichung, Taiwan: Asia Theological Association, 1985.	The Roman Catholic and Protestant Christians in Korea experienced persecution and martyrdom at the end of the 18th century and in the 19th century because of their opposition to ancestor worship. During the Japanese occupation of Korea (1910-1945), thousands of Korean Christians suffered persecution and shed their blood for their opposition to the imposition of Japanese Shinto shrine worship. The Korean church, therefore, has been known as "a suffering church." Dr. Kim points out that Korean Christians made a clear-cut testimony for Christ in opposition to the traditional practice of ancestor worship and paid their price in persecution and martyrdom; consequently, the Korean church has grown very rapidly over the years, encompassing 25% of the population. It is interesting to study the history of the Korean, Chinese and Japanese churches in relation to ancestor worship and to observe the different rates of church growth in these countries.
Kraft, Charles H. "An Anthropological Apologetic for the Homogeneous Unit Principle in Missiology." Occasional Bulletin of Missionary Research 2:4 (October 1978): 121-26.	Paper is an attempt to shine an "anthropological searchlight" on several issues in the HUP debate. In particular, focuses on four aspects of the debate where anthropological insight can be particularly helpful. 1) We need, first, to delineate the concept carefully. 2) The matter of ethnocentrism in dealing with this issue must be a continuing concern of all of us. 3) The distinction between HUs as forms and the use that is made of them is of critical importance. 4) And the place and nature of change in HUs, though needing greater study and development, is likewise crucial to the whole debate.
Lagerwerf, Leny. "South Africa--Women's Struggle in Theology, Church, and Society." Exchange 16 (December 1987): 33-51.	Introduces the work of the Institute of Contextual Theology and explores works from the South African Council of Churches and Belydende Kring.
Liao, David. "Christian Alternatives to Ancestor Worship in Taiwan." In Christian Alternatives to Ancestor Practices, ed. Bong Rin Ro, 209-218. Taichung, Taiwan: Asia Theological Association, 1985.	In this excerpt from The Unresponsive; Resistant or Neglected (Moody Press. 1972, pp. 127-134), David Liao gives reasons for the slow growth of the Hakka church in Taiwan. He points out that the persistent practice of ancestor worship is one dominant reason and considers ancestor worship to be a religious practice rather than simply moral-philosophical filial piety. Liao compares the traditional negative approach with the positive approach to ancestor worship, and finally recommends a number of functional substitutes that Christians can utilize in their testimony to non-Christian family members as well as to Christians.
Lin, Chi-Ping. "Ancestor Worship: The Reactions of Chinese Churches." In Christian Alternatives to Ancestor Practices, ed. Bong Rin Ro, 147-61. Taichung, Taiwan: Asia Theological Association, 1985.	Lin points out that ancestor worship is possibly the most important traditional practice among the Chinese; therefore, the Christian church cannot afford to ignore this issue. Both Nestorian Christianity and the Chinese Jewish community adhered to the practice of ancestor worship. The age-lonq battle on this issue between the Jesuits and the Dominican-Franciscan priests within the Roman Catholic Church was ended by the decree of Pope Pius XII in 1939 which allowed the Roman Catholics to participate in ancestor worship. For the Protestant Church, the evangelicals and liberals were divided on this issue. While the evangelical missionaries such as Hudson Taylor of the China Inland Mission vehemently opposed ancestor worship as an idolatrous practice, the liberals such as William Martin allowed it within the church as a way of accommodating the gospel to the Chinese cultures. The two missionary conferences on ancestor worship in the later 19th century finalized the division between the evangelical and liberal churches in the Protestant Church in China. Beginning in the 1960s in Taiwan, the governmental promotion of Chinese cultural resurgence has negatively affected the growth of the church and caused a segment of evangelical church leaders to reconsider the question of ancestor worship. In order to accommodate Chinese culture into the church, Lin strongly supports this new movement which is known as "Searching for Roots."
Magaki, Yosuke. "Individual and Community--in the Bible and in Japan." Northeast Asia Journal of Theology 22/23 (March / Sept. 1979): 95-100.	Examines Japanese religions orientations (1) clan-oriented and (2) charismatic divine person (shaman)-oriented in light of biblical views from OT and NT and relates this to evangelism in Japan.
Massey, James. "Christian Dalits in India: An Analysis." Religion and Society (Bangalore) 37:3 (September 1990): 40-53.	The scope of this paper is limited to the Christian Dalits in India, particularly to their unchanged condition, after becoming Christian. The aim of this paper is in no way to offer a solution to the problem of Christian Dalits. The basic aim is to understand the reason(s) behind their unchanged condition. To deal with the subject, the method used here is: some of the main historical cases from Indian Church history have been taken into consideration and based on this an analysis has been made to reach the final conclusion.
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.
McClintock, Wayne. "Sociological Critique of the Homogeneous Unit Principle." International Review of Mission 77:305 (January 1988): 107-116.	Opponents of the church growth school, both conservatives and liberals, have advanced numerous trenchant theological critiques, but a critique of the school's missiology from a sociological perspective has yet to be undertaken. The purpose of this paper is to undertake a sociological critique by focusing on the homogeneous unit principle (HUP). After a brief overview of McGavran's missiology, the adequacy of his definition of the HUP will be evaluated. Then the theoretical assumptions he shares with the structural-functional school of anthropology will be scrutinized to provide impetus to the climax of our task, that of identifying the fundamental flaws in the sociological content of his missiology.
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.
McGavran, Donald. "The Priority of Ethnicity." Evangelical Missions Quarterly 19:1(January 1983): 15-23.	Appeals to leading people to Christ in the comfort of their own ethnic and social classes, with the reality that this can also perpetuate segregation and injustice.
Meneses, Eloise Hiebert and Stapleford, John E. "Defeating the Baals: Balanced Christian Living in Different Cultural Systems." ChristianScholar's Review 30:1 (Fall 2000): 83-106	In this essay we will examine the choices presented by different cultures to their members from the perspectives of an economist and an anthropologist. . . . As Christian social scientists we, the authors, do not attempt to remain value neutral in the evaluation of cultures. We believe that it is a matter of honesty and responsibility to state our Christian position clearly and to do critical social science analysis from that stance. In order to do this, we have identified five factors, four of which are derived from the various spheres of human life, that cultures choose to promote or to discourage: 1) the need for wealth, and therefore of work and productive activity in general (the economic sphere); 2) the concern for justice, particularly in the distribution of resources and benefits (the political sphere); 3) the emphasis placed on social relations of all types, including family and community, which we have termed love (the social sphere); and 4) the willingness to put aside material and other concerns in the interest of the pursuit of spirituality (the religious sphere). The fifth factor, which we have termed humility, is the ability of the culture to acknowledge God's sovereignty over all the spheres of our lives. It is this final factor that evaluates the level of idolatry in a culture.
Middleton, Vern. "Breaking Caste Barriers in India." International Journal of Frontier Missions 1:4 (1984): 325-337.	The proposal to establish churches among the upper castes in a homogeneous unit fashion is like laying an axe to the very foundation of caste. As the Gospel permeates the lives of more and more people with the love of Christ, the weeds of caste will be rooted out. The doctrines of karma and samsara will be destroyed by the resurrection hope and the righteousness based on faith in the finished work of Christ. Caste will be obliterated from India by the Gospel, but only if the message first has an opportunity to reach the heart of millions of high-caste Hindus. The process may take a generation or two, but by the power of the Holy Spirit it can be done.
Montgomery, Robert L. "Receptivity to an Outside Religion: Light from Interactions between Sociology and Missiology." Missiology 14:3 (July 1986): 287-99.	Since missiology is a more comprehensive discipline than the social sciences, it is especially important for missiologists to mark transitions from one discipline to the other. As an example of the utility of the social sciences for missiology when the integrity of the former is maintained, a social scientific perspective, recently developed in Europe, is applied to the topic of receptivity to Christianity or to any religion or ideology introduced from outside a society. It is theorized that receptivity will be affected by the perception of the contribution the new religion or ideology makes to social identity. This perception, in turn, is affected by intergroup relations. Cases are considered and then implications for missiology discussed.
Mullenix, Gordon R. and Mpaayei, John. "Matonyok: A Case Study of the Interaction of Evangelism and Community Development among the Keekonyokie Maasai of Kenya." Missiology 12:3 (July 1984): 327-37.	The social structure of the Keekonyokie Maasai is a crucial dimension in effective contextualization.
Nauta, Rommie. "Latin American Women Theology." Exchange 16 (December 1987): 7-32.	Reviews continental congresses, the status of women in larger society, and problems and themes of theology for women from an ecumenical perspective.
Nelson, Reed E. "Five Principles of Indigenous Churches Organization: Lessons from a Brazilian Pentecostal Church." Missiology 17:1 (January 1989): 39-51.	Brazil's second largest Protestant body, the Congregação Cristã no Brasil, is one of the fastest-growing religious organizations in that country. It is also Brazil's most stable and harmonious church. Yet the Congregação Cristã no Brasil has only a bare minimum of formal organizational structure, no official mechanisms for proselytizing, and almost no written rules or policies. This paper is an effort to understand the apparent anomaly of an organization displaying parallel rapid growth and stability without explicit mechanisms to spur growth and to assure stability. Five principles of indigenous organization are proposed which appear to substitute for the formal mechanisms used in churches of United States or European origin. In conclusion, tentative implications of these principles for missiology are outlined.
Niemeyer, Larry L. "The Unmet Challenges of Mission to the Matrilineal Peoples of Africa." Evangelical Missions Quarterly 29:1 (January 1993): 26-31.	Having successful experience in a patrilineal society in Zimbabwe, the author was not prepared to see the differences in a matrilineal society when he went to Zambia and this handicapped his ministry. This article summarizes his research on the Bemba and what he subsequently learned.
Nkwoka, A. O. "The Church and Polygamy in Africa: The 1988 Lambeth Conference Resolution." Africa Theological Journal 19:2 (1990): 139-54.	Polygamy has been a source of conflict in mission and church in Africa; this article explores the reality of polygyny and Lambeth resolution and discussion of the biblical evidence.
Offner, Clark B. "A Foreign Christian's Struggle with Japanese Concepts of Respect, Honor, Veneration, Worship." In Incarnating the Gospel in the Japanese Context: Papers Presented at the Twenty-Ninth Hayama Men's Missionary Seminar, Amagi Sanso, January 5-7, 1988. ed. Fritz Sprunger, 74-83. Tokyo, Japan: Tokyo Mission Research Institute, 1988.	During an instruction class preparing Japanese seekers for baptism a middle-aged housewife asks whether, as a Christian, she can continue to present the daily offerings and care for the butsudan and the kamidana (family altars) as heretofore; an earnest young man inquires about his Christian responsibility as the eldest son relating to the traditional memorial services for the dead; others are concerned about the proper Christian attitude at a Buddhist funeral. Missionaries, pastors, teachers or others who seek to provide Christian instruction and counsel for Japanese seekers or believers are faced with the problem of what advice to give in response to the complicated questions related to so-called "Ancestor Worship." It was to gain deeper insight into the true nature of this subject and to better equip myself to deal with, if not answer, the difficult queries related to it that, some years ago, I began my research in this area.
Ogata, Mamoru Billy. "What We Can Learn from Japan's New Religious Movements." Evangelical Missions Quarterly 27:4 (October 1991): 362-69.	Japan's new religious movement have much to teach us about how to reach out and incorporate people in Japanese culture.
Oosthuizen, Gerhardus C. "Ecumenical Burial Societies in South Africa: Mutual Caring and Support that Transcends Ecclesiastical and Religious Differences." Missiology 18:4 (October 1990): 463-72.	Burial societies play a significant role in the African community in South Africa. Even in the most deprived circumstances, Africans concern themselves with burials of dear ones worthy of the person and the occasion. The sense of mutual support which has always been foremost in the African community comes to expression within the context of the burial societies. Each burial society is a mutual aid organization. Each member contributes towards this communal assistance. In no other organization associated with the churches are denominational and ecclesiastical barriers of so little concern as in the context of these burial societies. Here many non-Christians receive for the first time the Christian message. A few thousand such burial clubs or societies exist in South Africa, with several million members from South Africa's black community.
Pang, Choong Chee. "Filial Piety: Biblical and Classical Chinese Perspectives." In Church and Culture: Singapore Context, ed. by Bobby E. K. Sng and Chee Pang Choong, 65-84. Singapore: Graduates' Christian Fellowship, 1991.	Explores first the biblical frame, examining family structure in the Bible, the Ten Commandments as they relate to family, and Jesus as a filial son. Then discusses the classical Chinese perspective, but does not directly interrelate the two in any significant way.
Paulraj, S. C. "Social Change and the Family--A Pastoral Concern." AETEI Journal 4:2 (July - Dec. 1991): 21-27.	From time immemorial, Indian families are known for their traditional joint family system. But this long cherished institution has been going through a lot of changes especially from the time of British rule in India. This in fact gives rise to certain new problem in the family, which calls for the ministry of the Church in general and the pastor in particular for a specific ministry to families. In this article, I briefly trace the causes of social change in India, their impact on the institution of family and its implications for a ministry of pastoral care.
Pothan, S. C. "The Status of Women in the Indian Society and its Implications for Christian Ministry." AETEI Journal 11:1 (Jan. - Dec. 1998): 21-44.	This paper examines the status of women in society and in the family and marriage in both the Hindu and Christian communities and the changes due to urbanization, and tries to evaluate the problem theologically. It does not aim to provide a complete critique of the subject, but endeavours to highlight some of the major issues.
Powles, Marjorie A. "Japanese Women and the Church." The Japan Christian Quarterly 53:1 (Winter 1987): 5-14.	Report from a former missionary in Japan on four months of living in Japan making observations about women in Japanese society and the church in particular.
Prabhakar, M. E. "In Search of Roots--Dalit Aspirations and the Christian Dalit Question: Perceptions of the Telugu Poet Laureate, Joshua." Religion and Society (Bangalore) 41:1 (March 1994): 2-20.	This essay is being offered as a token of my personal response to the Christian Dalit question, in the face of continuing allegations against Christian social activists of promoting Christian communalism, by some sections of the ecumenical leadership and support bases of the Church in India and abroad. The Christian Dalit question is a central element in the achievement of solidarity and liberation of all Dalits and in fulfilling the spiritual and social goals of the Christian Fellowship (Koinonia) in India which is predominantly constituted by Christian Dalits, who first entered the churches in their hundreds of thousands during the late 19th and early 20th centuries, seeking spiritual and social solace and humane community.
Richard, H. L. "Is Extraction Evangelism Still the Way to Go?" Evangelical Missions Quarterly 30:2 (April 1994): 170-74.	Four alternative models to extraction evangelism are suggested for work among Hindus and Muslims.
Ritchie, Nelly. "Women and the Church in Latin America: A Protestant Perspective." In Third World Women Doing Theology: Papers from the Intercontinental Women's Conference, Oaxtepec, Mexico, December 1-6, 1986. ed. Virginia Fabella and Dolorita Martinez, 133-40. Port Harcourt, Nigeria: Ecumenical Association of Third World Theologians, 1987.	It is both a privilege and a responsibility to make my contribution to our joint reflection on the participation of women in the church. It is my desire that the contributions of the. women present here--and of women in their everyday work--may be hope-giving signs that will lead us all to grow in our real and specific commitment to the Reign of God. From the perspective of a faith that gives witness to God's liberating action on behalf of the people and with the certainty that we are called to co-participate in building this witnessing people, I would like to begin by defining what I understand by "church", this sphere, with all its potential, in which women may--or may not--develop fully. I remain aware of the limitations with which we must contend.
Samuel, George. "The Sociological Reality of Caste in Kerala." International Journal of Frontier Missions 1:4 (1984): 309-324.	There is nothing wrong in considering caste as a bridge for groups of people from caste-conscious societies to embrace the Christian faith without social dislocation. Because caste is an issue in the existing church, special emphasis must be given in our post-baptismal teaching about the sin of casteism and caste feelings. Also special programs must be designed for Christians of various caste backgrounds to worship and work together, visit each other's homes, and help each other as if they all belong to the same caste. While encouraging the new believers to break caste at least on a slow pace from the very beginning, they must also be motivated to continue to have contact with their non-Christian counterparts and witness among them. Although the problem in this context is more social than theological, strong emphasis must be on spiritual edification rather than on finding sociological answers for the issues concerned.
Sengwe, Ngoni. "Identity Crisis in the African Church." Evangelical Missions Quarterly 17:3 (July 1981): 91-99.	The independent churches are an outgrowth of the desire for a more African and a less Western expression of faith and life. There is still time to encourage faithfulness to Scripture by building relationships of trust and respect.
Shibata, Chizuo. "Christianity and Japanese Ancestor Worship Considered as a Basic Cultural Form." Northeast Asia Journal of Theology 22/23 (March / Sept. 1979): 62-71.	The mores of ancestor worship lie at the root of Japanese culture, though they were never associated with any organized system of faith. What are the implications of this in the context of confessing Christianity in Japan?
Smith, Henry N. "Ancestor Practices in Contemporary Hong Kong: Religious Ritual or Social Custom?" Asia Journal of Theology 3:1 (1989): 31-45.	A fresh investigation into ancestral practices--are they religious ritual or social custom (from the emic perspective)? The paper summarizes interview results of Hong Kong residents (n=163) and discusses the extent to which ancestor worship as practiced in Hong Kong might or might not constitute a religion in conflict with basic Christian principles.
Smith, Henry N. "Christianity and Ancestor Practices in Hong Kong: Toward a Contextualized Strategy." Missiology 17:1 (January 1989): 27-38.	Christianity's response to ancestor worship remains a live issue throughout Asia, including Hong Kong, where residents sense a need for cultural continuity, where traditional rites have gradually been secularized, but where the church continues to depend on Western thought-forms and customs. A viable contextual strategy should simultaneously accommodate traditional forms and values, reinterpret them in the light of Christian theology and ethics, and innovate forms which are consistent with biblical faith, with the Chinese cultural heritage, and with emerging social values. By accommodating, reinterpreting, and innovating, the Chinese churches can express their cultural loyalty, maintain biblical integrity, and pursue the transformational goal of contextualization.
Steffen, Tom A. "Socialization Among the Ifugao: Guidelines for Curriculum Development." International Journal of Frontier Missions 14:4 (Oct.-Dec. 1997): 191-197.	How people learn should influence not only how witnessing and teaching are conducted, but also how curricula is designed. This article investigates the socialization processes among the Ifugao in the Philippines and then explores ten guidelines for curriculum development.
Stilwell, Ewan. "An Investigation into the Relationship between Melanesian Cargo and Revival Movements." Catalyst 19:3 (1989): 221-37.	Revival movements have not been as well examined as Cargo cults. This article examines the relationship between the two with missiological implications for consideration.
Stuart, Morris. "Ethnicity and Race in Contextualisation." World Evangelization Magazine(September/October 1997): 12-13.	One context we face is that of racial pluralism. It has led some missions specialists to develop strategies of contextualisation designed to respond to what they see as a major cultural shift, and an unprecedented increase in pluralism. Here, the emphasis is on culturally appropriate forms of communication to so-called "people groups". This response is myopic and fundamentally flawed. This context represents much more than a cultural shift. Racial minorities today are largely the creature of the power exercised by powerful ethnic groups, employing a trinity of 'tools': political and economic power, oppression and marginalisation, and cultural dominance. Now, in the context of vastly altered global and regional political power blocs, this arrangement is being challenged by oppressed and disadvantaged racial minorities. Hence the presence of racial minority groups is, in particular respects, a modern phenomenon. European imperial expansion and its post colonial legacy, globalization, regional conflicts, refugee movements, economic migration and persecution, have all contributed to the creation of racial minorities today. These minorities fall mainly into three groups: indigenous minorities, settled minorities and migrant minorities.
Taber, Charles R. "Leadership and/or Service: Models of Ministry." Gospel in Context 2:4 (October 1979): 18-19.	A perennial problem in mission has been the preparation of "leaders" for the church. In fact, one of the excuses most often advanced to justify prolonged postponement of "independence" for the "younger" churches has been the allegation that they did not have adequate "leadership." It is not the purpose of this brief paper to discuss the issue in depth, but rather to raise some probing questions and suggestions which commenters can discuss for our mutual benefit.
Thornton, W. Philip. "The Cultural Key to Developing Strong Leaders." Evangelical Missions Quarterly 20:3 (July 1984): 234-41.	This study of urban churches in Colombia shows how growth is tied in with 'caudillo'-type pastors; the article describes the churches studied and their perceptions about leadership.
van Eyden, Akke. "Brazilian Women Doing Theology." Exchange 18 (April 1989): 1-27.	Discusses the Brazilian context, elements of women doing theology and interchurch conferences of women theologians from an ecumenical perspective.
Wagner, C. Peter. "How Ethical Is the Homogeneous Unit Principle?" Occasional Bulletin of Missionary Research 2:1 (January 1978): 12-19.	Explores the ethical issues of the HUP--are they good and should the church follow this model? Are such churches temporary expedients or should they move towards cultural hetereogeneity? Wagner argues that HUP churches are thoroughly Christian and that much of the ethical opposition to them, in the final analysis, may turn out to be a subtle and thinly disguised manifestation of racism.
Whiteman, Darrell L. "Christian Mission and Culture Change in New Guinea." Missiology 2:1 (January 1974): 17-33.	A perennial problem in mission has been the preparation of "leaders" for the church. In fact, one of the excuses most often advanced to justify prolonged postponement of "independence" for the "younger" churches has been the allegation that they did not have adequate "leadership." It is not the purpose of this brief paper to discuss the issue in depth, but rather to raise some probing questions and suggestions which commenters can discuss for our mutual benefit.
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.
Wingeier, Douglas E. "Singapore: A Kaleidoscope of Leadership Patterns." Asia Journal of Theology 10:1 (1996): 168-197.	Explores models of leadership seen in political and church realms based on personal observations and 50 interviews.
Winter, Ralph D. "Two Structures of God's Redemptive Mission." Missiology 2:1 (January 1974): 121-139.	It is the thesis of this article that whether Christianity takes on Western or Asian form, there will still be two basic kinds of structures that will make up the movement. Most of the emphasis will be placed on pointing out the existence of these two structures as they have continuously appeared across the centuries. This will serve to define, illustrate and compare their nature and importance. The writer will also endeavor to explain why he believes our efforts today in any part of the world will be most effective only if both of these two structures are fully and properly involved. Finally, it is hoped that this material will highlight the degree of urgency to foster every effort to promote better understanding and harmony between these two structures.
Yu, Chi-Ping. "Filial Piety and Chinese Pastoral Care." Asia Journal of Theology 4:1 (1990): 316-328.	Focus on filial piety as a contextual consideration in the development of relevant Chinese pastoral care.