Missiology: An International Review

The Episcopal Church in the Philippines was forged from missionary work of the early twentieth century. High Church or Anglo-Catholic Episcopalians dominated this work, and their theology was most clearly articulated by the first bishop of the Protestant Episcopal Church in the Philippines, Charles Henry Brent. Brent's ecclesiology has been adopted and adapted by Filipino Episcopalians; they have taken up themes sounded by him but used those themes to develop an indigenous ecclesiology quite different from that of the missionary bishop.

This article addresses the way in which the term “holistic” has become the contemporary in word for describing mission and ministry. The philosophical roots of this term are explored and its ideological implications are set out. I propose that this term is not helpful in reflecting the biblical vision of God's concern for all of life and the restoration of all things, and the church s role in bringing God's shalom to all of life. Instead, I propose the term “integral” as a better descriptor for missional activity.

Having its roots in nineteenth-century and early-twentieth-century Black Nationalism, the Nation of Islam presents a theology/philosophy of its time. Its unique view of the origin of the Black and White races, Allah in the person of Master Fard Muhammad, and the destruction of the White race, apostates, and all those who do not embrace its savior gives each member of the Nation of Islam a sense of identity and purpose. Understanding the cultural context in which the anthropology and theology of the Nation of Islam arose can aid Christians in evangelism of its adherents.

This article explores major missiological themes emerging from the well-loved story of the healing of Naaman, the Syrian leper. These are examined primarily from the perspective of their applicability to the original readers in their context of forced expatriation and oppression. Missiological highlights include the instrumentality of the scattered people of God, the far-reaching consequences of a humble witness, the transformational power of God's grace, the spiritual openness of people who face deep crises, the role of signs and wonders in witness, and the importance of allowing new converts to work out the details of their allegiance while remaining in their old contexts.

Jesus rode into Jerusalem, announcing his kingship on a borrowed donkey. He had no palace, much less a place to lay his head, and lacked a transportation service. This subversive king exorcized the temple, set limits on Caesar's authority, publicly declared that a poor widow's minimal offering was greater than all others, and redefined servanthood as beneficial for the needy rather than the benefactor. Jesus refused to directly answer interrogations from religious and political authorities about his messiahship and kingship. He demonstrated that authentic faith is at its best when it is able to resist. Though passively and actively noncooperative toward corrupt human authority, Jesus did not call for a revolt. He rebuked the disciple who struck with the sword, challenging the assumption that God is automatically on our side at the expense of people we do not know. Jesus ushered in an alternative kingdom through a countercommunity that did not operate according to the accepted standards of authority and hierarchy, but one that treated all people fairly and justly.

Over the months the young European Ph.D. grew frustrated. His position on the East Asian seminary faculty fulfilled a personal dream. But he did not know how to respond to the increasing requests from students for extensions on deadlines or special consideration on test scores. “Why couldn't they just get the work done on time and accept the grade they had earned?” he asked himself.

Two Ph.D. students walked across the suburban Chicago campus after a session in a weeklong seminar led by a noted Latin American theologian. “What did you think of his talk?” asked the American, a student who frequently asked questions. “I think we should just be quiet and let the professor say what he wants to say,” the Korean responded abruptly.