Developing Non-western missiology – reflections on a research project on missiology in Asia Rev. Dr. Warren R. Beattie Introduction This paper considers the theme of Developing Non-western missiology. It looks at the author’s Ph.D. and consider some of the lessons that he has learned from this specific research project into non-western missiology. The paper looks at the research project in three stages. 1) The background to the research – the development of a missiology in Asia as a non-western missiology. 2) The core of the research - the specific content of a PhD on Transformational Missiology. 3) The outcomes of the research and its significance for missiology in Asia and non-western missiology. The paper then considers the implications of this research project for others in terms of two further issues. 4) Developing frames of reference for projects about non-wesetern missiology. 5) A consideration of practical steps to move a research project forward into creative directions in non-western missiology. These last two sections are based on lessons learned about methodology and approach from one project that could be relevant for non-western missiology more generally. Background All research projects are the product of the individual writers and their contexts. The author is a Church of Scotland minister who has worked cross-culturally in three widely different cultures. Before theological study, he spent two years in student and church work in the French-speaking part of Belgium; after theological training he spent around six years working with the church and missionary organizations in South Korea; latterly he has worked in Singapore, as a lecturer at the Discipleship Training Centre (DTC), teaching missions and biblical studies. One of the courses the author taught at DTC was entitled “Theology of mission.” As he produced a course outline, with key themes, key readings and assessments, the author began to ponder the following question. What would a course on Theology of Mission look like if it were based on non-Asian materials? Apart from books like Bosch, Stott, Newbigin, Kirk, Senior and Stuhlmueller and similar, what would be the Asian books that one could choose for such a course. Part of the motivation and focus for the PhD was to address this question and look missiology in Asian contexts. 1) The background to research on Asian missiology Research questions and Frames of analysis - Missiology and Asia In terms of the discipline of missiology, the research project addressed some of the following questions. Is there writing on missiology in Asia? Is there Protestant writing on missiology in Asia? Is there Evangelical writing on missiology in Asia? How could the project assess and make sense of different Evangelical writing on missiology in Asia? If researchers intend to develop non-western missiology then it is important that their research questions point firmly to materials dealing with non-western sources. Asian Evangelical writing on missiology Initial research suggested that there were several different strands of Evangelical Missiology in Asia. Asia was survey looking broadly at three regions – North Asia, South-East Asia and the Indian subcontinent. The project looked at the conferences which took place in Asia since the 1960s - including the wider Conciliar conferences in the 1940s and onwards. Later the study surveyed Mission Consultations as well, looking at important historical groups: rhese included the Asian Theological Association (ATA); Partnership in Mission-Asia and a range of diverse evangelical writings. This survey included China, Japan (mostly writings in English) and Korea for writers writing both in English and Korean. (It tried to take account of secondary materials as well.) Further research indicated that there were a number of contemporary missiologists in Asia who had published widely in the area of missiology or who had engaged with missiological themes – I narrowed the list to eight people. These missiologists could basically be grouped into two camps – those who were identified with the World Evangelical Alliance (WEA) and those identified with the Mission as Transformation movement (or later the Micah Network) . I tried to take account of scholarly frameworks again. For example, those two groups would fit with Dr. David Lee’s frame of evangelicals at the Iguassu consultation in 1999. Frames of analysis Two possible frames suggested themselves for an analysis that did justice to non-western missiology. The first is the model of Asian theology developed by Hwa Yung who is Asian in his study of Asian theology; the other is that of Samuel Escobar who is Peruvian and who has developed a three-fold analysis in relation to evangelical missiology more generally. Given the list of contemporary Asian authors which was developed, the study decided to use Escobar’s frame of a critical missiology from the periphery as there was an overlap between his choice of writers in Asia and the author’s possible writers. The Asian sub-set of critical missiology from the periphery This led to choosing and categorizing a group of Asians in relation to Escobar’s categories in particular his category of a “critical missiology from the periphery.” This meant clarifying the list of “missiologists” and choosing the group who identified with the mission as transformation movement. Using Escobar’s categories, the author looked at the group in terms of its evolution from “the Mission as Transformation movement” and gave their work the label “Transformational Missiology.” The PhD thesis sets out the characteristics of “Transformational Missiology.” It is both an analysis and a description: it suggests that there is a collection of emphases and shared themes, responses to common issues. The thesis recognizes that it is difficult to pin down a common methodological approach or hermeneutic. It notes that there are some shared backgrounds (IFES with an interest in the bible). It notes too “methodological sympathies” and “contextual approach. The thesis notes that there is a practical similarity to Archie Lee’s approach to Asia as text and context ; the thesis explores what kind of model of contextual theology is reflected in the work of the authors – the author sees parallels with Schreiter’s model of synthetic contextual theology at the end of the PhD. However, he is still waiting for responses from the selected writers to see whether the missiologists themselves would agree with such analyses! 2) The core of the research project – Transformational missiology as an Asian missiology Evangelical writers and paradigms of missiology in Asia - Overview A group of writers who deal with missiological themes This article is based on a research project which considered a group of five contemporary evangelical writers in Asia. The five writers are Vinay Samuel (India), Vinoth Ramachandra (Sri Lanka), Hwa Yung, Ng Kam Weng (both from Malaysia) and Melba Maggay (Philippines). These writers are drawn from across South-East Asia and maintain links to a number of Christian organizations. All five are involved in international networks such as the IFES, the International Federation of Mission Theologians (INFEMIT), and the Lausanne movement. Taken together those writers allow for a reasonably diverse representation of evangelicalism in Asia. Their theology is not essentially a grass-roots theology but reflects the theology of writers who have studied theology and who seek to contribute to the Asian church through their research and writings. Evangelical paradigms for mission Critical missiology from the periphery The Peruvian theologian and missiologist Samuel Escobar, has set out a framework of evangelical missiology in the post-World War II era In this framework, Escobar divides missiology into three paradigms namely “post-imperial missiology” (from the United Kingdom and Europe), “managerial missiology” (from the United States of America, based around a cluster of organizations and people mainly in Pasadena, California) and “critical missiology from the periphery” (from the two thirds world). Escobar sees Asian missiologists as part of a wider non-western movement that he styles a “critical missiology from the periphery.” This refers to missiologists in the non-western world and their particular approaches to mission which adopt a more critical stance to missiological themes as they deal with the legacy of mission at the end of the twentieth century. This missiology is “critical” in the sense that its writers want to move beyond previous approaches to mission done in the west, many of which emphasized the need for the church to expand, and they want to make a more qualitative analysis of mission, asking questions about the nature of mission in the non-western world. The designation “periphery” comes from Escobar himself he uses the label “periphery” both positively, in the sense that missiologists from the periphery are continuing to make a contribution, and negatively, in that the work of the missiologists from non-western areas is not fully recognized. In considering how Asians relate to missiology from the periphery, Escobar assesses the work of Asians such as Samuel (with Chris Sudgen), David Lim and Ramachandra. Escobar sees these non-western missiologists wrestling with themes like the links between mission, poverty and social transformation, and he defends their emphasis on such topics: …this missiological emphasis is not something added artificially to what otherwise would be purely evangelistic emphasis. It is a concern that comes from the demands of both the evangelistic and pastoral activity which these practitioners of mission cannot avoid. The five Evangelicals in Asia mentioned above, I would view as forming a particular subset within Escobar’s latter category. My own research would indicate that this group of Evangelicals in Asia are located firmly within the category of missiology from the periphery both in terms of geographical orientation and of missiological perspective and that Escobar’s analysis is correct in suggesting that Evangelicals in Asia engage in “a criticism of existing patterns of mission” and “they propose a missiology [for Asia] which corresponds to the missionary challenges of the day.” Two other paradigms of Evangelical missiology Turning to Escobar’s two other paradigms, “post-imperial missiology” is described as the kind of missiology which has developed in the UK and Europe following World War II. It is distinctive in the way that it was “characterized by a clear post-imperial stance” and recognizes new realities in mission. It seeks to analyze history as well as biblical resources so that missiology could progress in new directions. “Managerial missiology” is a form of missiology associated with institutions in Pasadena, California in the USA which stresses quantitative analyzes of mission, has a “pragmatic orientation” to missiology and draws on the social sciences. It could be suggested that there are two broad groupings within evangelicalism in Asia which draw on the missiological trends outlined by Escobar. One grouping is located within the critical missiology from the periphery, the other draws on managerial missiology. This latter group puts a strong emphasis on two elements: one key element is a focus on quantitative analyses of the church’s situation; the other is an interest in church-planting and church growth. This draws on approaches to missiology which emphasize quantitative methods and an emphasis on evangelization as the key missiological priority. It is, however, often sympathetic to the insights of post-imperial missiology. The evangelical roots of this latter kind of missiology involve an emphasis on transmission, with the priority of mission as evangelization and the proclamation of the gospel as a message of repentance and hope through faith in Christ. There is a connection between the emphasis on mission as proclamation of the gospel and the way in which church-planting is a key motif in relation to the Christian community. Not only is evangelization prioritised in local contexts, but in terms of global mission there is an interest in the expansion of the church cross-culturally through missionary movements. The biblical foundations for this kind of missiology often focus particularly on the Gospels and the book of Acts. Biblical themes in Asia and mission - The place of biblical foundations for developing a creative missiology We shall consider how Evangelicals in Asia use the Christian scriptures as a creative source for formulating missiology. They seek to blend traditional theological categories with an agenda which is closely interwoven in a missiological way with issues related to Asian settings. The focus on the Christian scriptures derives from the fact that these scriptures are seen as still valuable and useful in shaping mission in Asian contexts bringing challenge as well as encouragement. There is a conviction that the Christian scriptures can speak to Asian societies and still be relevant for them. The way in which the Bible is used is a significant factor in shaping Asian paradigms of mission. In particular, this includes an appropriation of texts from the Old Testament as well as the New. 0 In different ways, writers such as Samuel, Ramachandra, Hwa and the others see the essential message of Christianity that is to be shared in Asia, as one that derives from the Christian scriptures. Samuel speaks of the gospel as a story to tell and to be shared in the contexts of Asia. Ramachandra affirms the idea of the grand narrative of the Bible as a message that needs to be communicated with Asia. Hwa sees an essential part of the contextualization of Christianity as bound up with the gospel message and the historical traditions of Christianity. Biblical Themes Old Testament themes Themes from the Old Testament used by Evangelicals in Asia include the setting of creation, the larger canvas of God’s mission from Genesis onwards; the eschatological vision of the Old Testament - including its impact on human history and the description of God’s purposes for the world found in the Old Testament. New Testament themes The New Testament focuses around Jesus Christ. Jesus Christ and his example and resurrection are critical for salvation; also important is Jesus’ understanding of the gospel of the kingdom of God and its implications for discipleship. The kingdom of God The kingdom of God is an important theme – this relates to 1) the vision of the kingdom and its various aspects; it also relates to 2) the kingdom community (the church) and the place of this community as the agent and goal of mission. Contextual issues in Asia and mission Transformational missiology – biblical foundations and Asian contexts My earlier research project has proposed that the Evangelicals in Asia favour an approach to missiology which can be termed “transformational missiology” – this is an approach to mission which emphasizes the transformation of individual lives, communities, and wider societies. Two key dimensions of “Transformational Missiology” are as follows: 1) the use of biblical foundations that stress themes in Old and New Testaments including creation, justice, Christology and the theology of the kingdom of God 2) and an emphasis on mission in context. As mission in context, Transformational Missiology results in an engagement in nation-building and a response to the multi-religious nature of Asian societies. It envisages communities of the kingdom which can engage in these spheres at local levels. This engagement can be done collectively or as individuals. In order to understand the diversity of biblical materials which Evangelicals in Asia bring to their discussion of missiology it is important to recognize some of the issues which they face in their Asian contexts. In terms of Asian social and economic settings the following are important - an analysis of economics and society; the public square and values; these require responses in terms of participation in nation-building by engaging in civil society and building justice and fighting poverty. In terms of Asian religions and associated issues the following are important - an analysis of interacting and understanding religion: taking account of religious resurgence and making sense of spiritual realities; these require responses in terms of interacting with plural societies, participating in dialogue and engaging in apologetics and witness. Asian contexts – social and religious dimensions Evangelicals in Asia take seriously the concerns of the Asian social and religious settings in relation to mission and are trying to shape their missiological agenda in relation to these matters. In that sense, they are reflecting on the Asian settings as part of the process of an interaction of text and context in Asia. This suggests that the group of Evangelicals in Asia are concerned with the needs of the “Asian text” as well as the “scriptural text” in their search for a contextual missiology that deals adequately with Asia, not just pasting on biblical reflections to Asia, without adequate reflection on Asian realities. They raise the issue of the kind of hermeneutic choices that Asians make in dealing with the Asian context. These need further clarification but it is evident that some Evangelicals in Asia are seeking for more diverse biblical foundations for mission and ones that take account of their contemporary context. It is similarly clear that there are evangelicals in Asia, who like evangelicals elsewhere in the world, are increasingly concerned with Christian participation in society, in the public square and in national life. They view this engagement with national life as part of the church’s responsibility in mission in Asia. They recognize that a wholistic approach to mission will involve social engagement. Evangelicals in Asia show a willingness to adopt a number of theological models as they reflect on these issues, but they are conscious of the limitations on evangelicalism in terms of power, affluence and state restrictions. 3) Developing non-western missiology – reflections on Transformational Missiology What were the findings and outcomes of this missiological model? This section will focus briefly on five themes to suggest some of the ways in which an Evangelical Missiology in Asia raises issues for mission. 1) Evangelical identity in Asia The first realization that emerged is that Evangelical identity transmitted from its original, European and later North American roots, is complex and undergoes its own transformation. There was a shared concern about western evangelicalism and its limited agenda and a shared interest in the kind of social and religious issues which face Christians in Asia. 2) Christian Scriptures in Asia Although the selected writers looked at the scriptures in somewhat traditional ways the resulting missiology was anything but “traditional” when viewed against a typical evangelical framework. This suggests that method and hermeneutic novelty or creativity is not the only important factor in creating a relevant missiology. (In terms of theological method and hermeneutics there was little evidence for unusual emphases - this is work for future research.) There was a shared IFES background to the selected writers that helped explain their commitment to the Christian scriptures and a capacity to take seriously the broad sweep of the scriptures. Samuel, Ramachandra and Maggay have offered creative readings of biblical theology; Hwa is more a systematic theologian and Ng Kam Weng is strongest in terms of the relationship between society and theology. This also suggests that missiology in non-western contexts needs to deal with the issues which surround the church rather than an agenda from overseas. 3) Kingdom of God The kingdom of God emerged as important but not in terms of social action rather in terms of an eschatological vision for mission that links the theology of the reign of God to the coming of Jesus and to the way in which kingdom communities need to nurture their corporate life and lead to lives of practical discipleship. 4) Settings for mission in Asia There was a real willingness to engage with issues of society and the multi-religious settings of Asia. This engagement led to a series of areas where missional activity was conceived. Involvement in nation-building, by participation in civil society and matters of poverty and justice were deemed to be important. Involvement in religious engagement - a desire to move from understanding and dialogue to apologetics and witness. 5) The Church In relation to church there was an emphasis away from church-planting towards church-nurturing. In terms of church-nurturing, there was a clear recognition of the need to connect Christian faith to the practice of faith in Asian societies. In short, Christian discipleship is not just about evangelism and church growth but about an ethical, committed lifestyle which shows integrity in Asian societies. (There needs to be balance here – but I wonder if it is precisely a loss of this balance in the Protestant church in Korea that has led to limits of growth and an apparently increased interest in the Catholic church in Korea.) Traditional categories of evangelism and witness It is necessary to return to evangelization and church-planting. These are found in chapter 6 of my thesis where engagement with Asian religions leads on to a discussion apologetics and witness – such witness means more than simply multi-faith dialogue and inter-religious discussions. Dr. Hwa, in particular, argues strongly for the need for a renewed apologetic, renewed witness and the evangelization of Asian civilizations. There is a concern that Asian evangelical churches fit into Asian contexts with a limited spirituality. The pursuit of wealth to help the church grow often seems to be valued more in Asian protestant churches than the pursuit of integrity or poverty despite the emphasis of the gospels. In the writings of the Asian evangelicals selected for this study, there is more focus on the church and church-nurturing than on evangelism. Although it is true that this does not fit so well with the approaches of missionary agencies, it does address some of the issues facing the churches in Asia. These two dimensions of church life – expansion and nurture need to be held in tension. 4) Developing non-western missiology – frames of reference Frames of analysis reviewed in the light of wider research issues in Non-western Theology The above discussion looks at some specific issues that have to do with missiology. It suggests some practical steps which can help to shape reflections on non-western approaches to theology. Look for a paradox not a gap One helpful piece of advice given in a book on developing PhDs in the UK, reminds researchers to go beyond simply looking at gaps in the literature or research to deal with more essentially complex issues and paradoxes. In terms of the thesis under consideration, the “gap” would be the collections of writing on Evangelical Missiology in Asia; the “paradox” would have to do with the character of the missiology of different groups. Choose your research questions so that they deal with and engage with essential issues of non-western approaches The author’s research tried firmly to wrestle with the question of missiology in the non-western context of Asia despite problems of defining the people or the missiology. Researchers need to be convinced that they can find a way forward with a worthwhile topic even if the actual approach is not easily forthcoming. Choose a frame that is sympathetic to non-western approaches and that allows a legitimate way of looking at the issues. The fact that scholars like Escobar and Hwa Yung had begun to do work in the area of categorizing Evangelical missiology and Asian missiology made this project a little easier. However, it can take some time to find such analyzes – in some cases it may be necessary to adapt frames from outside or to create our own - as Hwa did. Background to non-western research At the Centre for the Study of Christianity in the Non-Western World (CSCNWW) at the University of Edinburgh, there is a strong emphasis on being aware of work in all areas of the non-western world such as Asia, Africa and Latin-America and being sensitive to issues of shared concern. Take courses on Research Methods for Non-Western Theology Such courses will be in addition to typical courses on Research Methods for “theological disciplines.” They will provide advice on doing research and being open to new ideas and new perspectives. Encourage researchers to be mindful of the uncertainties, ambiguities and opportunities of the Research Process itself. At CSCNWW the courses for Research Students included discussion of studying from non-western perspectives – 1) the bible, 2) contextual theology, 3) history, 4) religion. It also included reflection on world Christianity as well as specific courses on Asian theology and history, African history and theology and so on. Thinking about existing materials on these subjects helps to open our minds to different approaches and emphases that allow for different ways of thinking. There were a number of key “background themes” which helped to orient the author’s thinking and which formed the basis of earlier research papers and later reflection papers. They helped to set up the context for the research project. Take account of wider aspects of core themes In the area of Theology of Mission, the author surveyed and researched important writing in several areas of Asian Missiology – in terms of Catholic, Conciliar, Orthodox and Pentecostal streams as well as Evangelical materials. Take account of key “background themes” These included subjects like World Christianity and aspects of Non-western Theology and Church. In terms of World Christianity there are a number of authors such as Walls, Jenkins, Buhlman, David Smith, Pittman, Choong Chee Pang and others who have tried to catch the flavour of the changing shape of the church in today’s world. Such reading should include an awareness of contemporary writing on Asian Church History especially books which try to set it in the context of world Christianity. In terms of Non-western Theology and church it is important to be aware of general studies on Asian theology and Asian biblical hermeneutics, many of which offer insights for missiology from different strands of the church. Moffett, England, Noll and others have written on these themes. Take account of methodology and contextual theology The author found that approaches to Methodology for Asian theology, and Contextual theory were also very stimulating. Documents from EATWOT on method suggested where Conciliar theologians were starting as they wrote about the Asian church. The Philippino theologian de Mesa has also written some important material about doing theology and biblical theology from an Asian perspective. In terms of contextual theology key surveys include those by Schreiter, Bevans, Kraft and Flemming as well as a host of individual articles on specific themes. Read widely in key “trends and issues” that affect missiology Trends such as Globalization and Postmodernity continue to be important in theology in the West with varying degrees of relevance to Asia. North Asians might want to consider Neo-Confucianism as an important context for their theological reflection. The author looked at Globalization in particular in relation to Asian Mission and in relation to Theology. This study which was not so significant in the final thesis was an important part of orienting me to important themes in terms of the emphasis of non-western theologians and in learning to focus on key issues. Issues such as Identity and Power proved to be more significant at the end of the thesis period and took me into areas of theological discussion which were new to me. 5) Developing non-western missiology – ways forward Methodology and Asian theology This question can be addressed in the writings of Ecumenical Association of Third World Thoelogians (EATWOT) and those and those of the Asian Theological Society of East Asia (ATESEA). In the work of these two movements there is a definite stretching towards new methods and an acknowledgement of methodology as important. The author found it very stimulating to read what was written about method even when it moved beyond methodological limits that he would accept myself. Researchers need to recognize the limits of a single research project. It may not be possible for each one of us to create a new “methodology”. We can at least begin the process of critique. “Scholarship is not about advocacy – it is about critique” – may take things too far but we need to remember that there are limits to research project. Asian writers It is important to interact and engage with scholars whose work could be an inspiration for critique. These could include Asian, Korean and even Western writers but make a conscious effort to relate their work back to uniquely Asian writings. Use England’s Bibliography of Asian sources to increase your knowledge of Asian writers. Engage with Asian writers whose work is similar in approach There are Asian writers who develop new approaches to hermeneutics which are sympathetic to traditional evangelical approaches although they have their own distinctive elements. 1) Moonjang Lee’s work could be a starting point he is looking at Asian readings of the text and a more subjective approach. (Moonjang Lee is mentioned in England’s bibliography; other Koreans mentioned there could be a starting-point for further research.) 2) De Mesa (Philippines) has written books on method and has defended his approach to Filipino contextualization in a well-known series on missiology – he is wrestling with holding the twin poles of text and context together doing justice to both. “It is clear that doing theology as inculturation is not a matter of applying to our present situation what we think we have discovered from the biblical tradition.” Engage with Asian writers whose work is dissimilar in approach Engage with Asian Writers from the Conciliar Protestant and Catholic church in selected areas where differences could lead to creativity. 1) Theology. The work of C.S. Song is a reaction to western mission as much as missiology; he advocates an emphasis on the theology of creation as well as redemption; he also advocates a theology of transposition; responding to such distinctive emphases can lead to new approaches. Preman Niles and his views of creation and redemption history has written an interesting book drawing on Song’s ideas and giving his own twist. Kosuke Koyama has written creatively about dilemmas in Asian theology. Kim Yong Bock has written not just on minjung theology but also on Asian peoples as peoples of God; such an emphasis allows for all kinds of reaction. 2) Hermeneutics. There are several Asian writers like Archie Lee, Kwok Pui Lan, and Sugitharajah whose approach to hermeneutics is considerably more radical and who are favourable to issues like inter-textual hermeneutics. How does addressing such concerns strengthen an Asian evangelical hermeneutic? 3) Inter-religious encounter. Peter Phan and others on inter-religious dialogue; the Christian Conference of Asia publications are also advocating more radical approaches in this area. Sometimes arguing against something largely different can allow for creativity. Paul Knitter’s recent book is in some ways more sympathetic to evangelical positions in terms of setting them out. This could lead to increased engagement. Engage with Korean writers on mission There are writers who are part of the mainstream of the church like Lee Hyon Mo and David Tae Woong Lee. There are writers who have interacted strongly with the North American scene like Park Ki Ho, Peter Im and Bong Rin Ro. There is the emerging generation with writers like Hong Yong Ki and Moon Sang Chol. There are those in colleges like Lee Dong Chu, Han Chol Ho and Chon Ho Chin. There are other writers on mission Chong Min Yong and Chong Heung Ho. Researchers who consciously look at groups of individuals or collective approaches could yield new insights about Korean missology. Possible themes for further research Views of contextual theology - Bevans and his Models of Contextual theology (Shorter and Schreiter also offer important models of contextualization within Catholicism) - Flemming is a creative new Protestant approach with a well-developed biblical basis Asian critiques of Missiology - the character of Mission and the Korean missionary movement - the Missiology of the Korean missionary movement - the Missiology and the missionary lifecycle and its implications - Mission after Christendom – implications or not for Korea - Mission and Moonjang Lee’s critique of dewesternization of mission - Mission and Moonjang Lee’s model of mission in terms of “the spiritual master” Responses to Western theology - Flemming as a lens for Korean mission (contextualization) - Kirk and Korean mission (theology of mission) - Globalizing theology and its impact on Korean mission (Ott and Netland on globalization) - Jenkins and Korean missiology and its conservative bent (world Chrisitanity) - Bevans as a lens for Korean mission (contextualization) - Bevans and Schroeder on theology of mission (theology of mission) - Hunsberger and the missional church (ecclesiology) Responses to Non-western theology beyond Asia Researchers could target scholars like Escobar or Padilla (from Latin America) or Lamin Sanneh and Kwame Bediako (from Africa) whose approach offers new ways forward for the Korean church. Some aspects of their work on world Christianity or missiology may have universal elements that relates to Asian or Korean missiology. Conclusion No two research projects are the same – no survey of any particular project will be of universal relevance for other researchers. However, the above discussion looks at some general lessons which can be learned from an experience of studying non-western theology. It notes the importance of having a robust frame and a sensitivity both to core areas and general areas of theology and church; it looks at how one particular thesis focused on a group of Asian writers using a sympathetic Latin-American framework and found points of similarity and dissimilarity with traditional evangelical perspectives in Asia. Finally, it suggests some themes which could yield fresh perspectives for Korean missiology in relation to western theology, Asian theology and other elements of non-western theology. Bibliography Beattie. 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Constants in Context. A Theology of Mission for Today. N.Y.:Orbis, 2004. Boff, Leonardo and Virgil Elizondo (eds). Convergences and Differences. Edinburgh: T. & T. Clark, 1988. de Mesa, J. “Doing Theology as Inculturation in the Asian Context.” In New directions in mission and evangelisation. Vol 3. Faith and Culture. J.A. Scherer, and S. B. Bevans, 117-133. NY: Orbis, 1999. England, John, J. Kuttianimattathil, J.M Prior, Lily A. Quintos, David Suh Kwang-Sun, Janice Wickeri. Asian Christian Theologies: a Research Guide to Authors, Movements, Sources. Volume 1 Asia Region 7th -20th Centuries; South Asia; Australasia. N.Y. Orbis, 2002. England, John, J. Kuttianimattathil, J.M Prior, Lily A. Quintos, David Suh Kwang-Sun, Janice Wickeri. Asian Christian Theologies: a Research Guide to Authors, Movements, Sources. Volume 2 Southeast Asia. Delhi: ISPCK, 2003. Fabella, V (ed.), Asia’s Struggle for Full Humanity. (EATWOT). NY: Orbis,1980. Fabella, V and S. Torres. Doing Theology in a Divided World. (EATWOT). NY: Orbis, 1985. Hunsberger, George R. and Craig Van Gelder. Eds. The Church between Gospel and Culture: the Emerging Mission in North America. Grand Rapids, Mich.: Eerdmans, 1996. Kwok, P.L. Post-colonial Imagination and Feminist Theology. Louisville, Kentucky: Westminster John Knox Press, 2005. Lee, A.C.C. “Biblical Interpretation in Asian Perspective.” Asian Journal of Theology 7 No.1 (1993): 35-39. Lee, M. “A Post-Critical Reading of the Bible.” Asia Journal of Theology 14 no.2 (2000): 272-285. Lee, M. “Asian Biblical Hermeneutics.” A course given at the Discipleship Training Centre, Singapore, 2003 Lee, M. “Asianization of Theology and Theological Education.” In “Mission as Transformation in 21st Century Asia.”Asian Missions Congress. 6-10th December 2003. Unpublished proceedings. Held at Trinity Theological College, Singapore. Lee, M. “Characterizing Asian Theology (1): Re-configuration of Western theology.” Unpublished Faculty Seminar Paper. Trinity Theological College, 21st February 2002. Lee, M. “Identifying an Asian Theology.” Asia Journal of Theology 13 no.2 (1999):256-275. Sanneh, L. Translating the Message: The Missionary Impact on Culture. N.Y: Orbis Books, 1989. Padilla, R. ed. The New Face of Evangelicalism. Downers Grove, IL: IVP, 1975. Padilla, Rene. Mission between the Times. Grand Rapids: Eerdmans, 1985. Sanneh, L. Whose Religion is Christianity? Grand Rapids: Eerdmanns, 2003. Sugirtharajah, R.S. “The Bible and its Asian Readers.” Biblical Interpretation 1 No.1 (1993): 54-66. Sugirtharajah, R.S. Asian Biblical Hermeneutics and Post-colonialism: Contesting the Interpretations. N.Y.:Orbis, 1998. Sugirtharajah, R.S. ed. Frontiers in Asian Christian Theology. Emerging Trends. N.Y.: Orbis, 1994. Sugirtharajah, R.S. Postcolonial Reconfigurations: an Alternative Way of Reading the Bible and Doing Theology. London: SCM, 2003. Torres, S and Virginia Fabella. The Emergent Gospel – Theology from the Developing World. (EATWOT). London: G. Chapman, 1978. | 
