Contextualization Bibliographies
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Theologies: Middle East

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.
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.
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.
Kerr, David A. "Christology in Christian-Muslim Dialogue." In Christology in Dialogue, Robert F. Berkey and Sarah A. Edwards, eds. 201-20. Cleveland, Ohio: Pilgrim Press, 1993. Deals with the question as to whether Christology is a bridge or barrier to Muslim-Christian dialogue, explores the writings of four Muslim writers in the West, and resulting patterns of Muslim-Christian dialogue about Christ, and names several issues for future consideration.
Latuihamallo, Peter D. "Who Is Jesus in an Islamic Society: The Case of Indonesia." Reformed World 38:2 (1984): 77-91. The article shows how Christians in Indonesia are developing their own understanding of the person of Jesus Christ in a predominantly Muslim country. Islam knows about Jesus by the name of Isa in the Qur'an. But the image of Isa in the Qur'an and that of Jesus Christ of the Bible differs considerably. For its own theological reflection and also for the sake of its missionary obligation, how should the Christian church present Jesus Christ to the people of Indonesia? With regard to this question, this paper gives only a sketchy account of a beginning of a long process that would take into consideration the socio-religious context in which the church finds itself and the Christian christological tradition, which more or less requires new formulation. This is also significant for apologetics or dialogue with peoples of other faiths and ideologies.
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.
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.