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Journal articles on the topic 'Missiology'

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Published: 4 June 2021
Last updated: 31 July 2024

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1

Saayman, Willem. "David Bosch – Some Personal Reflections David Bosch – quelques réflexions personnelles David Bosch – Einige persönliche Überlegungen David Bosch – Algunas reflexiones personales." Mission Studies 26, no. 2 (2009): 214–28. http://dx.doi.org/10.1163/016897809x12548912398875.

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AbstractWritten by one of David Bosch's long-time colleagues, this paper provides an informal, yet important personal view into the life and work of David Bosch, revealing not only an internationally recognized missiologist, but also a man whose everyday life was intimately connected to his missiology. His was a life formed by missiology, yet his missiology also characterised his life. Key events in Bosch's life are related personally, including his early missionary experience in the Transkei, his role in the formation of the Southern African Missiological Society and its journal Missionalia, the worldwide impact of his magnum opus, Transforming Mission, and the devastation many experienced by his death in 1992. Bosch's focion ecumenical missiology, “alternative community”, and pacifism are explored alongside his commitment to, and tension with, the Dutch Reformed Church in South Africa. The paper concludes by lauding one of Bosch's greatest missiological contributions: his liberation of the definition of mission, moving away from “mission is…” and toward “mission as…” or, “mission in many modes”. Ecrit par l'un des collègues de longue date de David Bosch, cet article offre un point de vue personnel informel mais important sur la vie et l'œuvre de David Bosch, révélant non seulement un missiologue reconnu internationalement, mais aussi un homme dont la vie quotidienne était intimement liée à sa missiologie. On y découvre un récit personnel d'événements clefs de la vie de David Bosch, y compris les début de son expérience missionnaire au Transkei, son rôle dans la formation de l'Association sud-africaine de missiologie et sa revue Missionalia, l'impact mondial de son magnum opus, Transforming Mission et l'accablement de nombreuses personnes lors de sa mort, en 1992. L'auteur explore l'accent mis par Bosch sur la missiologie œcuménique, « la communauté alternative » et le pacifisme ainsi que son engagement dans l'Eglise réformée de Hollande en Afrique du Sud de même que ses tensions avec elle. L'article se termine par l'éloge de l'une des contributions missiologiques majeures de David Bosch qui a libéré la définition de la mission en allant de « la mission c'est » à « la mission comme… » ou « la mission de multiples manières ». Dieser Beitrag, geschrieben von einem langjährigen Kollegen von David Bosch, liefert eine informelle, aber trotzdem wichtige persönliche Sicht auf das Leben und das Werk David Boschs. Sie zeigt nicht nur einen international anerkannten Missiologen, sondern auch einen Mann, dessen Alltagsleben zutiefst mit seiner Missiologie verbunden war. Sein Leben war von der Missiologie bestimmt, aber seine Missiologie charakterisierte auch sein Leben. Saayman berichtet in persönlicher Form von Schlüsselereignissen im Leben Boschs, seine frühe Missionserfahrung in Transkei, seine Rolle im Aufbau der südafrikanischen missiologischen Gesellschaft und ihre Zeitschrift Missionalia eingeschlossen, der weltweite Erfolg seines opus magnum, Transforming Mission, und der Schock, den sein Tod 1992 für viele bedeutete. Der Artikel untersucht auch die zentralen emen Boschs wie ökumenische Missiologie, ,,Kontrastgesellschaft“ und Pazifismus zusammen mit seiner Bindung und Spannung mit der Holländischen Reformierten Kirche in Südafrika. Der Artikel schließt mit einer Lobeshymne auf eine von Boschs größten missiologischen Beiträgen: Seine Befreiung der Definition von Mission, die weggeht von ,,Mission ist…“ zu einem ,,Mission als…“ oder ,,Mission auf vielfältige Weisen“. Este trabajo, escrito por un antiguo colega de David Bosch, presenta una visión informal pero a la vez importante, sobre la vida y obra de David Bosch. Lo muestra no sólo como un misiólogo internacionalmente reconocido, sino también como un hombre cuya vida diaria estaba íntimamente ligada a su misiología. Su vida fue formada por la misiología, pero su misiología también definió su vida. El autor relata en forma personal ciertos acontecimientos importantes de la vida de Bosch tales como los comienzos de su experiencia misionera en Transkei, su papel en la formación del la Sociedad Misiológica de Sudáfrica y la revista Missionalia, el impacto mundial de su obra magna, La transformación de la misión, y la pérdida experimentada por su muerte en 1992. Se examina el énfasis de Bosch sobre la misiología ecuménica, una “comunidad alternativa”, y el pacifismo junto a su compromiso, y la tensión con la Iglesia Reformada holandesa en Sudáfrica. El documento concluye elogiando una de las mayores contribuciones de Bosch a la misiología: el liberarse de la definición de misión o sea, se aleja de “la misión es…” y se acerca a “la misión como…” o, “la misión en muchas maneras.”
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2

Colberg, Kristin. "Ecclesiology today and its potential to serve a missionary church." Missiology: An International Review 46, no. 1 (January 2018): 23–36. http://dx.doi.org/10.1177/0091829617739842.

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This article engages the theme of the 2017 meeting of the American Society of Missiology: “Missiology’s Dialogue Partners: Practitioners and Scholars Conversing about the Future of Mission.” It seeks to contribute to that conversation by providing a survey of the discipline of ecclesiology with an eye towards how it might learn from the field of mission and how it might inform it. This exploration begins by defining some of the goals, methods, and boundaries of the field of ecclesiology. It then considers three critical issues at the forefront of ecclesiological work today: 1) questions emanating from the ecumenical sphere; 2) shifting demographics within Christianity and corresponding calls for new ecclesial structures, and 3) the necessity of a more robust engagement between ecclesiology and the social sciences. The concluding section offers some reflections about how the current state of ecclesiology might provide glimpses of the future of ecclesiology and what light it might shine on the future of missiology.
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3

Činčala, Petr. "On Epistemology of Missiological Research." Journal of Adventist Mission Studies 13, no. 2 (2017): 1–8. http://dx.doi.org/10.32597/jams/vol13/iss2/5/.

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"In this article I addressed the nature of missiology and missiological research. Missiology is like a dynamic river that can “flow” with any academic discipline examining human behavior “to expand missiological theory and applications and to extend the mission Dei” (Elliston 2011:112). Theological research as a stand-alone research method may or may not serve missiological purposes; however, missiology and theology are related disciplines. This same rational does not apply to the social sciences and missiology. Missiology can benefit enormously from a social science approach to research but may be paralyzed by utilizing social science research as a whole package."
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4

Pachuau, Lalsangkima. "Ecumenical Missiology." Mission Studies 19, no. 1 (2002): 55. http://dx.doi.org/10.1163/157338302x00189.

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5

Auvinen, Mari‐Anna. "Ecumenical Missiology." International Review of Mission 113, no. 1 (May 2024): 191–201. http://dx.doi.org/10.1111/irom.12482.

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AbstractIn this article I analyze the concept and contextuality of ecumenical missiology and its contemporary paradigms. Furthermore, I argue that the mission from the margins paradigm may construct a new method for undoing constantly increasing marginalization when understood from both its theological and philosophical points of view. This article celebrates togetherness in missio Dei as life‐giving mission of God and argues that transformation is the only hope for humankind and the churches. It was written to honour Finnish missiologist Dr Risto Ahonen on his 80th birthday.
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6

Kim, Sebastian. "Public Missiology: Conversation between Missiology and Public Theology." Mission and Theology 57 (June 30, 2022): 9–36. http://dx.doi.org/10.17778/mat.2022.06.57.9.

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7

Netland, Harold. "Theology of Religions, Missiology, and Evangelicals." Missiology: An International Review 33, no. 2 (April 2005): 141–58. http://dx.doi.org/10.1177/009182960503300202.

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Although evangelicals have long been involved in the discipline of missiology, their contribution to the theology of religions is more recent. I explore the relationship between theology, theology of religions, and missiology, as these are understood by evangelicals, noting areas of common concern as well distinctives of each discipline. Some basic principles for an evangelical theology of religions are suggested. I argue that missiology must include discussion of theology of religions, and I conclude with some implications of this for evangelical missiology.
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8

Scherer, James A. "Missiology as a Discipline and What it Includes." Missiology: An International Review 15, no. 4 (October 1987): 507–22. http://dx.doi.org/10.1177/009182968701500407.

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This presentation given at the 1987 A PM Annual Meeting seeks to answer the question of “what missiology is” and “what it includes.” It reflects on the various ways and interdisciplinary perspectives from which missiology can be taught, and supports the notion that missiology in America today must be integrative and complementary, while at the same time defining its own essential norms. The study is not able to come up with a fully agreed definition of what missiology is, due to flux and pluralism.
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9

Dornelas, Sidnei Marco. "Diaspora missiology: Theory,methodology and practice." TRAVESSIA - revista do migrante, no. 73 (December 28, 2013): 85–92. http://dx.doi.org/10.48213/travessia.i73.134.

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O campo dos estudos em torno da mobilidade humana se alarga cada vez mais, e se redimensiona na mesma medida em que novas realidades surgem no horizonte de experiências que ela proporciona. Como exemplo disso, temos o aparecimento deste livro entre os estudos sociorreligiosos e teológicos, que busca introduzir uma nova disciplina no ramo da missiologia, ou da teoria e prática da missão cristã: a missiologia da diáspora. Seu autor e organizador, Enoch Wan, é remanescente ele próprio da nova realidade social, religiosa e acadêmica, engendrada pela diáspora contemporânea. Oriundo da grande diáspora chinesa, sua família aderiu ao protestantismo ainda em sua região de origem, na China. Com ela migrou aos Estados Unidos, onde se tornou professor de estudos interculturais e liderança da Evangelical Missiological Society. Em sua atuação religiosa e acadêmica foi articulando grupos de estudos missiológicos entre América do Norte e Ásia. Foi no âmbito desses grupos, com membros de diferentes confissões protestantes e o mesmo perfil social e religioso, na primeira década deste século, que teve uma participação ativa na gestação de uma nova forma de pensar a missiologia cristã, a Diapora Missiology. O itinerário desta proposta de reflexão, sua articulação e principais eventos, pode ser acompanhado numa busca pela internet (cf. <http://www.globaldiaspora. org/>). Como um dos resultados desse processo, este livro organizado por Enoch Wan reúne autores de diferentes origens nacionais e étnicas, e que se integram nesse processo de reflexão. Eles expressam a preocupação comum de como evangelizar em meio a povos desenraizados em diáspora, compartilhando práticas missionárias que se desenvolvem nesse sentido.
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10

Phan, Peter C. "Teaching Missiology in and for World Christianity: Content and Method." International Bulletin of Mission Research 42, no. 4 (May 29, 2018): 358–69. http://dx.doi.org/10.1177/2396939318775265.

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The article begins with a brief definition of “World Christianity” and elaborates three theses for conceiving the relationship between missiology and theology, the understanding and practice of Christian missions, and the teaching of missiology. I argue that outside missiology there is no theology. I also reject the separation between church history and missiology, the division between the historic churches of the West and the “mission lands” of the rest, and a narrow focus of the goal of Christian missions on conversion and church-planting. Finally, I recommend a shift from “church history” to “history of Christianity.”
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11

Peter C. Phan and Klaudyna Longinus. "Nauczanie misjologii w świecie chrześcijańskim i dla niego. Treść i metoda." Annales Missiologici Posnanienses 24 (December 31, 2019): 85–99. http://dx.doi.org/10.14746/amp.2019.24.6.

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The article begins with a brief defi nition of „World Christianity” and elaborates three theses for conceiving the relationship between missiology and theology, the understanding and practice of Christian missions, and the teaching of missiology. I argue that outside missiology there is no theology. I also reject the separation between church history and missiology, the division between the historic churches of the West and the „mission lands” of the rest, and a narrow focus of the goal of Christian missions on conversion and church-planting. Finally, I recommend a shift from „church history” to „history of Christianity.”
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12

Oborji, Francis Anekwe. "Missiology in an African Context: Toward a New Language." Missiology: An International Review 31, no. 3 (July 2003): 321–38. http://dx.doi.org/10.1177/009182960303100305.

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The present paper discusses the question of missiology in an African context and raises the following questions: What has been the prevailing missiology in Africa? What can Africans say about missiology in the new century? Have Africans something to contribute in missiology, or should they continue to be consumers of the mission theology and the version of Christianity developed overseas? Can African churches be fully participant in the evangelization of the continent and of the world? And finally, what kind of contribution can African theologians make in order to promote the inculturation of the Christian faith and of human promotion in the continent? In exploring these issues, the author has chosen to emphasize the importance of a new language for missiology in Africa1 and the need to correct the inaccuracies of the fifteenth and nineteenth centuries' foreign missionary accounts of the culture and people of the continent, which are still very much with us and are not about to go away. The paper underlines the irreplaceable role of African intellectuals and gifted theologians in the development of new cultural identity and language for missiology in the continent.
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13

Montgomery, Robert L. "Can Missiology Incorporate More of the Social Sciences?" Missiology: An International Review 40, no. 3 (July 2012): 281–92. http://dx.doi.org/10.1177/009182961204000305.

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This article advocates improving the use of the social sciences in the field of missiology in the two main branches of American Protestantism, evangelical and mainline Christianity. The former branch needs to add sociology to the anthropology already being used in missiology and to stay in communication with these social scientific professional fields. The latter branch needs to add both sociology and anthropology to the theological-historical discipline already being used in missiology, especially in its theological seminaries. The reasons for the different approaches of the two branches are discussed. This is followed by recommendations to each branch for meeting the challenge of making a more effective use of the social sciences in aiding missiology to analyze the major shifts taking place in global religions, including Christianity. Notes on the potential contributions of the sociology of religion to missiology are added before concluding comments.
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14

Marudut Bernadtua Simanjuntak, Martin Steven Lumingkewas, and Sutrisno. "APPLIED MISSIOLOGY OF EDUCATION FOR SUNDAY SCHOOL CHILDREN." International Journal of Education and Literature 1, no. 2 (July 31, 2022): 16–18. http://dx.doi.org/10.55606/ijel.v1i2.18.

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Ideally, missiology education is applied to teachers and preachers who are positioned for adults who already have qualified literacy and religious abilities. In the application of youth and children's education, it is recommended to parents and teachers so that parents of these students or children can learn the rules of learning. Missiology is learning when someone gives testimony and a story about superpowers or outside forces reason (about the power of God, Prophets, and religious leaders), so that they provide a personal experience and story that can convince people, whether in any religion. Missiology learning is not part of the context of education in schools, but the context of missiology should have been taught by parents and teachers when the children studied religion. This study aims to reveal how simple missiology learning can be applied so that children in their development to adulthood have the ability and uphold the mind in upholding supernatural values.
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15

Ban, Kwang Jun. "Proclamatory Youth Missiology." Mission and Theology 54 (June 30, 2021): 233–62. http://dx.doi.org/10.17778/mat.2021.06.54.233.

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16

Draper, Anthony. "Book Reviews: Missiology." Irish Theological Quarterly 64, no. 4 (December 1999): 415–16. http://dx.doi.org/10.1177/002114009906400416.

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17

Thomas, Norman E. "Bibliography on Missiology." Missiology: An International Review 27, no. 1 (January 1999): 101–6. http://dx.doi.org/10.1177/009182969902700118.

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18

Langmead, Ross. "What Is Missiology?" Missiology: An International Review 42, no. 1 (March 26, 2013): 67–79. http://dx.doi.org/10.1177/0091829613480623.

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19

McGregor, Bede. "Book Reviews: Missiology." Irish Theological Quarterly 65, no. 2 (June 2000): 197. http://dx.doi.org/10.1177/002114000006500214.

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20

Roche, Garrett J. "Book Reviews: Missiology." Irish Theological Quarterly 66, no. 3 (September 2001): 278–79. http://dx.doi.org/10.1177/002114000106600315.

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21

Dorr, Donal. "Book Reviews: Missiology." Irish Theological Quarterly 67, no. 4 (December 2002): 406–9. http://dx.doi.org/10.1177/002114000206700419.

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22

Mccabe, Michael. "Book Reviews: Missiology." Irish Theological Quarterly 68, no. 2 (June 2003): 189–90. http://dx.doi.org/10.1177/002114000306800220.

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23

Grenham, Thomas G. "Book Reviews: Missiology." Irish Theological Quarterly 69, no. 2 (June 2004): 207–8. http://dx.doi.org/10.1177/002114000406900212.

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24

Roxborogh, John. "Missiology after “Mission”?" International Bulletin of Missionary Research 38, no. 3 (July 2014): 120–24. http://dx.doi.org/10.1177/239693931403800303.

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25

Butler, James. "A Public Missiology." Ecclesial Futures 4, no. 2 (December 21, 2023): 138–41. http://dx.doi.org/10.54195/ef18343.

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26

Long, Judi. "Miss-Iology Meets Ms-Theology." Mission Studies 19, no. 1 (2002): 155–73. http://dx.doi.org/10.1163/157338302x00099.

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AbstractMissiology and feminist theology are becoming recognized as significant voices in contemporary Christian theology, both seeking to add other dimensions to the traditional elements of theology. Missiology seeks to bring mission back into the mainstream of Christian life and thought. While there is no one feminist theology but rather a diverse range of feminist theologies, these all seek to have the perspectives of women taken seriously in all aspects of theology. Both feminist theologies and missiology have areas that the other can critique. However, most importantly, they also have areas that can be enriched by engagement with each other. Missiology like much theology, has tended to be written by men, and focuses largely on the activities and priorities of men. It can benefit from the recognition of the role of women in mission both as missionaries, and as the missionised. Women have played a crucial role in mission that is only recently being recognized and affirmed. Feminist theologies have not tended to address issues of mission with the exception of the criticism of patriarchal missionary methods and their impact upon women. Missiology challenges feminist theologies to take seriously the core truths of the gospel and how these relate to world in which we live. The creative interaction between feminist theologies and missiology will have implications for our whole understanding of God, for our view of the Bible, and for how the gospel relates to a postmodern society. Both missiology and feminist theologies have challenges to bring to traditional theology. As they engage with each other, new and exciting aspects of both feminist theologies and missiology emerge that can be developed and explored.
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27

D., Adeboye, Odeleye D. A., and Afolaranmi A. O. "Equilibrium between Engaging in Practical Missiology and Scholarly Academic Missiology: A Driving Force to Attain Missio Dei." African Journal of Culture, History, Religion and Traditions 7, no. 2 (July 9, 2024): 26–33. http://dx.doi.org/10.52589/ajchrt-ik2banzu.

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There is no difference between the terms Mission and Missiology, as far as some are concerned, whereas to others, these terms have different meanings. The term "Missiology" is commonly used among the academia but not commonly used among the non-academic persons who are actively involved in missions. The latter is more conversant with the term ‘mission ‘and “missionary”. Some people are pure "Academic Missiologists" and "Non-Academic Missiologists", and fortunately there are several field missionaries today who double as Academic Missiologists. There is a perceived gap between the missiologists and the field missionaries. This paper is an extensive literature research on whether missiology is purely an Academic Discipline with no space for "non-academic missiologists “and whether there could be an equilibrium between engaging in practical missiology and scholarly academic Missiology as a driving force to attain missio Dei. Findings by the writer show that practical missiologists and scholarly academic Missiologists, complement each other and have the same thing at stake. They both want to see the work of mission carried forward. The study concludes with some recommendations to both practical missiologists and scholarly academic missiologists.
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28

Liston, Gregory J. "Spirit, Church and Mission." Evangelical Quarterly 92, no. 1 (August 6, 2021): 21–38. http://dx.doi.org/10.1163/27725472-09201003.

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Abstract This article utilises the methodology of Third Article Theology to explore the church’s missional role in the world. Initially arguing that ecclesiology and missiology are mutually informing doctrines, it develops a dialogical and pneumatological approach for viewing missiology from the vantage point of ecclesiology. This contrasts with and complements the more common approach where missiology is seen as determinative of ecclesiology. The final and major section of the article uses this approach to sketch out the constituent features of the church’s mission, particularly when the Spirit’s role is viewed as primary and constitutive.
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29

Noll, Mark A. "The Challenges of Contemporary Church History, the Dilemmas of Modern History, and Missiology to the Rescue." Missiology: An International Review 24, no. 1 (January 1996): 47–64. http://dx.doi.org/10.1177/009182969602400103.

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Missiological perspectives are propitiously situated to remedy major difficulties in the modern writing of history. First, missiology allows church history to be written as the truly global subject that it has become in the last two centuries. Second, missiology provides useful pointers for how believing historians may do their work in ways respecting both theology and science. Third, missiology offers useful hints for mediating among the diverse practices of history (pre-modern or ideological, modern or scientific, post-modern or deconstructive) that have created an epistemological crisis in the modern writing of history.
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30

Paas, Stefan. "Intercultural Theology and Missiology." Interreligious Studies and Intercultural Theology 1, no. 1 (March 27, 2017): 133–39. http://dx.doi.org/10.1558/isit.32687.

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Missiology must become a truly intercultural theological discipline, processing the insights and experiences of Christians from all over the planet, including the vast majority who find that evangelism is the heart of mission. Such an intercultural missiology will take mission seriously as transcultural witness, proclamation, and persuasion (Feldtkeller 2013).
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31

Woznicki, Christopher. "T.F. Torrance’s Theology of Mission and Analytic Theology’s Contribution to Missiology." Journal of Reformed Theology 17, no. 3-4 (December 18, 2023): 341–60. http://dx.doi.org/10.1163/15697312-bja10039.

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Abstract This article demonstrates analytic theology’s contribution to missiology by turning to T.F. Torrance’s theology of mission as a test case. Upon examining Torrance’s missiological contribution, it becomes apparent that his notion of the end of mission—the personalization of humanity—is conceptually fuzzy. I demonstrate how analytic theology can clarify, and further develop, this aspect of Torrance’s missiology, and thus conclude that if analytic theology can help to bring clarity to the missiological proposals of one missional theologian, then perhaps analytic theology might lay claim to the possibility of playing a greater role within the discipline of missiology.
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32

Montgomery, Robert L. "Receptivity to an outside Religion: Light from Interaction between Sociology and Missiology." Missiology: An International Review 14, no. 3 (July 1986): 287–99. http://dx.doi.org/10.1177/009182968601400303.

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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.
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33

SMEETON, Donald D. "Toward a Pentecostal Missiology." EPTA Bulletin 5, no. 4 (December 1986): 128–36. http://dx.doi.org/10.1179/jep.1986.5.4.001.

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34

Yun, Suh Tae. "Lesslie Newbigin’s Trinitarian Missiology." Theology of Mission 54 (April 30, 2019): 173–208. http://dx.doi.org/10.14493/ksoms.2019.2.173.

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35

Thomas, Norman E. "Books Received on Missiology." Missiology: An International Review 15, no. 2 (April 1987): 119–26. http://dx.doi.org/10.1177/009182968701500226.

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Thomas, Norman E. "Books Received on Missiology." Missiology: An International Review 15, no. 4 (October 1987): 560–67. http://dx.doi.org/10.1177/009182968701500420.

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Thomas, Norman E. "Books Received on Missiology." Missiology: An International Review 16, no. 1 (January 1988): 119–26. http://dx.doi.org/10.1177/009182968801600137.

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Thomas, Norman E. "Books Received on Missiology." Missiology: An International Review 16, no. 2 (April 1988): 238–46. http://dx.doi.org/10.1177/009182968801600229.

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Thomas, Norman E. "Books Received on Missiology." Missiology: An International Review 16, no. 3 (July 1988): 371–82. http://dx.doi.org/10.1177/009182968801600326.

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40

Thomas, Norman E., and David Bundy. "Books Received on Missiology." Missiology: An International Review 16, no. 4 (October 1988): 497–506. http://dx.doi.org/10.1177/009182968801600433.

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Thomas, Norman E. "Books Received on Missiology." Missiology: An International Review 17, no. 1 (January 1989): 115–25. http://dx.doi.org/10.1177/009182968901700118.

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Thomas, Norman E. "Books Received on Missiology." Missiology: An International Review 17, no. 2 (April 1989): 247–54. http://dx.doi.org/10.1177/009182968901700243.

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McGavran, Donald A. "Missiology Faces the Lion." Missiology: An International Review 17, no. 3 (July 1989): 335–41. http://dx.doi.org/10.1177/009182968901700308.

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Abstract:
This article discusses how the understanding of mission which originally emphasized evangelism has changed through time to incorporate many other activities of a humanitarian nature. The argument is that this focus on improving human existence is the “lion” that threatens to devour mission by deflecting attention away from discipling the whole of humanity. Four responses, representing divergent points of view, are included. These are followed by a rejoinder from the author.
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McGavran, Donald, and David J. Hesselgrave. "Missiology Faces the Lion." Missiology: An International Review 17, no. 3 (July 1989): 347–49. http://dx.doi.org/10.1177/009182968901700311.

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Thomas, Norman E. "Books Received on Missiology." Missiology: An International Review 17, no. 3 (July 1989): 376–83. http://dx.doi.org/10.1177/009182968901700337.

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Thomas, Norman E. "Books Received on Missiology." Missiology: An International Review 17, no. 4 (October 1989): 495–504. http://dx.doi.org/10.1177/009182968901700437.

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Thomas, Norman. "Books Received on Missiology." Missiology: An International Review 18, no. 1 (January 1990): 111–24. http://dx.doi.org/10.1177/009182969001800142.

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48

Thomas, Norman E. "Books Received on Missiology." Missiology: An International Review 18, no. 2 (April 1990): 241–55. http://dx.doi.org/10.1177/009182969001800239.

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Thomas, Norman E. "Books Received on Missiology." Missiology: An International Review 18, no. 3 (July 1990): 381–90. http://dx.doi.org/10.1177/009182969001800346.

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Thomas, Norman E. "Books Received on Missiology." Missiology: An International Review 18, no. 4 (October 1990): 504–13. http://dx.doi.org/10.1177/009182969001800444.

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