Fredrica Harris Thompsett and Joseph Molleur
The theological question of Anglican "identity and authority" is under debate today because of current realities and differences among member churches.1 This is true not only in the Episcopal Church but also throughout the wider Anglican Communion. Theologians from the Anglican Communion's thirty-seven provinces (autonomous churches) speak with different voices and intents in widely varied cultural, socioeconomic, political, and ecclesial contexts. As Caribbean theologian Kortright Davis writes, "The three traditional pillars of scripture, tradition, and reason, in theological construction, have now been joined by a fourth, that of context. . . . No Anglican theologizes outside of his/her context."2 Davis rightly observes that "although the Gospel remains the same from place to place, the means by which that Gospel is understood and articulated will differ considerably."3
Contemporary theologians of the West and the East, the North and the South are gradually beginning to realize that-in the strictest sense of the term-there is no sole universal theological voice. This reality, of course, would have been familiar to Paul and the others who gathered at the Council of Jerusalem (Acts 15). The report from the 1988 Lambeth Conference affirmed that "there is no form of Christian life and language that is quite free from the influence of the culture in which it exists. . . . It is right and proper that the one faith and discipline of the Church should be 'incarnate' in varied cultural forms."4 The planning committee for the 1998 Lambeth Conference has commissioned papers to address such thorny issues as cultural and religious pluralism and indigenization in Study Section III: "Called to Be a Faithful Church in a Plural World."5
Asking questions about who "we" Anglicans are in terms of the present realities of contemporary Anglicanism can and often does lead to radically different responses. At the local level, the majority of practicing Anglicans live in Third World environments.6 The average Anglican today is a woman of color, a person who probably does not speak English as a first language. Thus it is theologically and ethically important, when Anglicans say who "we" are, that we are clear about who is represented in this "we." There will soon be a new visual image of what Desmond Tutu has called-in another context-a "Rainbow People."7 In the autumn of 1998, the Lambeth Conference will illustrate incarnationally even more dramatically than it did in 1988, the broadly diverse and global character of the Anglican Communion. Despite the Episcopal Church's self-image as a preeminent church in the communion, what clues to our own identity can those of us in the United States gather from our sisters and brothers throughout the world? What will it mean for members of those congregations that are predominantly shaped by white ethnicities to link their cultural identities with members of a wider communion primarily inhabited by people of color? What cultural distinctions will emerge as critical, and what "family likenesses" will remain?
The bibliography that follows was originally designed as one way in which to enlarge and engage the question about who "we" are as contemporary Anglicans. Since 1973 I have taught in Episcopal seminaries where Anglo-American voices have largely provided the cultural focus for theological courses on modern Anglicanism. Three years ago, when I inherited the teaching of such courses, Joseph Molleur and I launched into bibliographical searches for materials published in English by theologians from Africa, Asia, Latin America, and the Middle East. At first we were told in somewhat dismissive tones by theological colleagues at nearby universities that we would find few, if any, "real" Anglican theologians at work in these other contexts.8 Yet we persevered. My seminary colleagues, as well as members of the Inter-Anglican Theological and Doctrinal Commission provided us with leads and partial lists of names. These and other avenues led to the creation of a working bibliography of more than twenty-five pages. The original bibliography of these contemporary theologians, distributed in the spring of 1996, provided the "centerpiece" for a new seminary course syllabus. Since then, colleagues from Episcopal and other seminaries have asked for copies of this bibliography. This text, like all scholarly bibliographies, is a work in progress; it provides a starting point that awaits additions from other emerging authors and recent publications.9
How might this bibliography be used? I encourage readers to scan the range of topics, names, and genres listed. The listing represents, I believe, only the proverbial "tip of the iceberg" of materials published in English and accessible in North American libraries. Readers new to these authors may want to choose one book or one theologian to read; if readers are more adventurous, they may wish to jump into reading contemporary voices from one geographical area. For those with particular questions in mind, we have in many instances provided topical annotations. Many of the shorter pieces-whether from well-known Anglican leaders like Desmond Tutu or from those Third World women whose biblical and theological reflections are gathered together in a moving collection by John Pobee and Bärbel von Wartenberg-Potter, aptly titled New Eyes for Reading10-will provide rich resources for parish discussions in adult education and Bible study. Overall, the efforts to become more conversant with theological contexts other than our own will strengthen and promote deeper awareness of the expansive core of Anglican Christianity as well as a more particularized comprehension of theological voices in today's worldwide Anglican Communion.
A note on the arrangement of this bibliography :
Conference on Afro-Anglicanism. "Afro-Anglicanism: Present Issues, Future Challenges." Journal of Religious Thought 44:1 (Summer-Fall 1987).
An entire issue dedicated to the papers and proceedings of the international conference of Afro-Anglicans, which met in Barbados from June 17-21, 1985. Among the participants and contributors, who originated from five different continents, were John Pobee, Kortright Davis, and Edmundo Desueza. Concludes with "The Codrington Consensus: Agreed Statement from the Conference on Afro-Anglicanism."
Inter-Anglican Theological and Doctrinal Commission of the Anglican Consultative Council. For the Sake of the Kingdom: God's Church and the New Creation. Cincinnati: Forward Movement Publications (for the ACC), 1986.
Mbiti, John. S., ed. African and Asian Contributions to Contemporary Theology. Celigny, Switzerland: Ecumenical Institute, 1977.
Report of consultation held at the World Council of Churches (WCC) Ecumenical Institute, Bossey, June 8-14, 1976. Anglican and Church of South India contributions: John Mbiti, "Some Current Concerns of African Theology" (6-17); Christopher Duraisingh, "An Interpretation of Theological Method in Asia Today: Concerns and Perspective" (36-50); and John Pobee, "The Church and Community" (78-88).
Second International Conference on Afro-Anglicanism. Anglican Theological Review 77:4 (Fall 1995).
An issue mostly devoted to the papers and proceedings of the Second Conference on Afro-Anglicanism, held in South Africa, January 1995.
Turner, Philip, and Frank Sugeno, eds. Crossroads are for Meeting: Essays on the Mission and Common Life of the Church in a Global Society. Sewanee: SPCK/USA, 1986.
Despite the primary focus on mission and common life, a substantial amount of theology can be read between the lines. Includes contributions by Anglicans from Africa, Latin America, the Caribbean, Asia, and the Middle East. They include: David Gitari, P. B. Santram, John Pobee, Kortright Davis, Jaci Maraschin, Alan Chan, Clement Janda, and Adrian Caceres.
Ackermann, Denise. "Liberation and Practical Theology: A Feminist Perspective on Ministry." Journal of Theology for Southern Africa 52 (September 1985): 30-41.
Practical theology from a feminist perspective embraces liberation as a key concept.
---. "Women, Violence and Theology." In Villa-Vicencio, ed., Theology & Violence, 255-70.
Somewhat dated (although regretfully only somewhat) in that it presupposes an active practice of apartheid.
---. "Feminist Liberation Theology: A Contextual Option." Journal of Theology for Southern Africa 62 (March 1988): 14-28.
Introduction to the background, main trends, and anthropology of feminist liberation theology, along with some criticisms of feminist liberation theology.
--- and Mary Armour. "Differing Theories, Same Old Praxis: Some Feminist Thoughts on Right Wing Religion." Journal of Theology for Southern Africa 69 (December 1989): 53-59.
Despite their many differences, mainline churches and right-wing religion are alike in their exclusive praxis in regard to women.
---, Jonathan A. Draper, and Emma Mashinini, eds. Women Hold Up Half the Sky: Women in the Church in Southern Africa. Pietermaritzburg: Cluster, 1991, 93-105.
Anglican contributions by each of the three editors, as well as by Brigalia Bam, Courtney Sampson, Wilma Jacobsen, as well as Ackermann's "Being Woman, Being Human," (93-105).
---. "Defining Our Humanity: Thoughts on a Feminist Anthropology." Journal of Theology for Southern Africa 79 (June 1992): 13-23.
A relational anthropology as both starting point and central category of feminist liberation theology.
---. "Critical Theory, Communicative Actions and Liberating Praxis: Views of a Feminist Practical Theologian." Journal of Theology for Southern Africa 82 (1993): 21-36.
An exercise in practical theology from a feminist perspective.
---. "Meaning and Power: Some Key Terms in Feminist Liberation Theology." Scriptura 44 (1993): 19-33.
A brief dictionary of feminist liberation theology. Terms defined: "conscientiza-tion," "feminism," "the personal is political," "patriarchy," "community of faith," "relationality," "justice," "liberation," "liberating praxis," "commonwealth/reign of God."
---. "Faith and Feminism: Women Doing Theology." In de Gruchy and Villa-Vicencio, eds., Doing Theology in Context, 197-211.
Feminist theology as a vehicle through which women express a critique of existing theology and religious practices, and contribute toward the unfinished dimension of theology.
Bam, Brigalia H. "God's Purpose for Women and Men in a Third World Perspective." In Brigalia H. Bam and Lotika Sarkar, New Perspectives for Third World Women. Madras: Christian Literature Society for the Christian Institute for the Study of Religion and Society, 1979, 1-26.
Bam's chapter is her 1976 E. V. Mathew Memorial Lecture, a series that seeks-in theological terms-to interpret law and politics in a revolutionary age.
---. "Seizing the Moment: Women and the New South Africa." In Ackermann, Draper, and Mashinini, eds., Women Hold Up Half the Sky, 363-68.
Bennett, Bonita. "A Critique on the Role of Women in the Church." In Itumeleng J. Mosala and Buti Tlhagale, eds., The Unquestionable Right to be Free: Black Theology from South Africa. Maryknoll, N.Y.: Orbis; Johannesburg: Skotaville, 1986, 169-74.
A call for a renewed appreciation of Jesus's perspective on women.
de Gruchy, John W., and Charles Villa-Vicencio, eds., Doing Theology in Context: South African Perspectives, Theology and Praxis Series, volume 1. Maryknoll, N.Y.: Orbis; Cape Town: David Philip, 1994.
Note the essays by Denise Ackermann, "Faith and Feminism: Women Doing Theology" (197-211); and Barney Pityana, "Black Theology" (17383).
Draper, Jonathan A. "Oppressive and Subversive Moral Instruction in the New Testament." In Ackermann, Draper, and Mashinini, eds., Women Hold Up Half the Sky, 37-54.
Gitari, David. "The Claims of Jesus in the African Context." International Review of Mission 71:281 (January 1982): 12-19.
Interpreting Jesus's claims-to be the life of the world, the son of God, and the bread of life-from an African perspective.
---. "The Mission of the Church in East Africa." In Turner and Sugeno, eds., Crossroads are for Meeting. See section 1.
---. In Season and Out of Season: Sermons to a Nation. Carlisle, U.K.: Regnum Paternoster, 1996.
A collection of prophetic sermons delivered in the Diocese of Mount Kenya East between April 1975 and June 1990.
Ilogu, Edmund C. O. "The Problem of Indigenization in Nigeria." International Review of Missions 49:194 (April 1960): 167-82.
The necessity for the indigenization ("making native") of the church in Nigeria and some problems that must be encountered in the process.
---. "Religion and Culture in West Africa." Theology Today 20:1 (April 1963): 53-60.
To be relevant, theology courses in West African universities must incorporate insights from psychology, sociology, political science, and the study of culture.
Jakobsen, Wilma. "Ethics in Feminist Theology." In Villa-Vicencio and de Gruchy, eds., Doing Ethics in Context, 148-60.
---. "Women and Vocation: The 'If' Question." In Ackermann, Draper, and Mashinini, eds., Women Hold Up Half the Sky, 241-53.
Janda, Clement H. "The Mission of the Church in an Islamic Country." In Turner and Sugeno, eds., Crossroads are for Meeting, 253-66. See section 1.
Mashinini, Emma. "Women Between Church and Society." In Ackermann, Draper, and Mashinini, eds., Women Hold Up Half the Sky, 345-52.
Mbiti, John S. "African Concept of Sin." Frontier 7:3 (Autumn 1964): 182-84.
The traditional African communities' keen awareness of the destructiveness of sin as a point of contact between African societies and the Christian understanding of redemption and sanctification in Christ.
---. Concepts of God in Africa. New York: Praeger; London: SPCK, 1970.
A detailed and systematic treatment of African understandings of the attributes (intrinsic, eternal, moral, active, anthropomorphic, and natural) of God, and of the relationship between God and humanity.
---. New Testament Eschatology in an African Background: A Study of the Encounter Between New Testament Theology and African Traditional Concepts. London: Oxford University Press; SPCK, 1971, 1978.
Topics include: time, history, the use of materialistic language in eschatology, the sacraments, the spirit world, and resurrection.
---. "African Theology." Worldview 16:8 (August 1973): 33-39.
Contrasting European and American expectations of African theology with African expectations of African theology, both of which have their shortcomings.
---. "Theological Impotence and the Universality of the Church." Lutheran World 21:3 (1974): 251-60.
---. "An African Views American Black Theology." Worldview 17:8 (August 1974): 41-44.
An overview of the primary themes of American black theology with a conclusion that it is quite a different phenomenon from African theology.
---. "Theology of the New World: Some Current Concerns of African Theology." The Expository Times 87:6 (March 1976): 164-68.
Categorization of African theological situation into biblical, pastoral, political, cultural, dialogical, and missiological theologies.
---. "The Biblical Basis in Present Trends of African Theology." Africa Theological Journal 7:1 (1978): 72-85.
The many different areas of theological reflection in Africa in which the Bible is taken as the basis.
---. "The Encounter of Christian Faith and African Religion." Christian Century 97:27 (August 27September 3, 1980): 817-20.
The "God of Israel" was present to the people of Africa in their traditional religions, long before that God was "brought" to Africans by foreign missionaries-an autobiographical reflection.
---. Bible and Theology in African Christianity. Nairobi: Oxford University Press, 1986.
Chapters five and six, dealing with faith and salvation, are the most directly "theological" sections of the book.
---. African Religions and Philosophy, 2nd revised and enlarged edition. Oxford, England, and Portsmouth, N.H.: Heinemann International, 1990 (1st ed.: 1969).
Deals with traditional concepts and practices in those African societies that were neither Christian nor Muslim prior to the colonial period in Africa.
---. "The Bible in African Culture." In Rosino Gibellini, ed., Paths of African Theology. Maryknoll, N.Y.: Orbis; London: SCM, 1994, 27-39.
The importance of oral communication, the issue of time, and the concepts of communion/community for reading the Bible in the African context.
---. "Some Current Concerns of African Theology." In Mbiti, ed., African and Asian Contributions to Contemporary Theology, 6-17. See section 1.
---. "Is Jesus Christ in African Religion?" In Pobee, ed., Exploring Afro-Christology, 21-29.
Mugambi, J. N. Kanyua. African Christian Theology: An Introduction. Nairobi: Heinemann Kenya, 1989.
After defining "African Christian Theology," the book treats missiology, Christology, ecclesiology, and eschatology from an African Christian perspective.
---. The African Heritage and Contemporary Christianity. Nairobi: Longman Kenya, 1989.
With the noteworthy exception of chapters six ("Christian Doctrines and African Religious Beliefs") and seven ("Trinity and Eschatology in Relation to African Thought"), the book is largely concerned with missiological and anthropological issues.
---. "Christological Paradigms in African Christianity." In J. N. K. Mugambi and Laurenti Magesa, eds., Jesus in African Christianity: Experimentation and Diversity in African Christology. Nairobi: Initiatives, 1989, 136-61.
An exploration of the many christological paradigms evident in the New Testament, along with an analysis of their relevance for contemporary African Christianity.
---. From Liberation to Reconstruction: African Christian Theology After the Cold War. Nairobi: East African Educational Publishers, 1995.
---. "The Ecumenical Movement and the Future of the Church in Africa." In J. N. K. Mugambi and Laurenti Magesa, eds., The Church in African Christianity: Innovative Essays in Ecclesiology. African Challenge Series, number 1. Nairobi: Initiatives, 1990, 5-28.
The challenge to the church in Africa to participate in the call to Christian unity.
---. "The Problems of Teaching Ethics in African Christianity." In J. N. K. Mugambi and A. Nasimiyu-Wasike, eds., Moral and Ethical Issues in African Christianity: Exploratory Essays in Moral Theology. African Christianity Series, number 3. Nairobi: Initiatives, 1992, 11-28.
---. From Liberation to Reconstruction: African Christian Theology After the Cold War. Nairobi: East African Educational Publishers, 1995.
Focuses on the past 30 years and the role of Christian theology in reconstruction.
Ndungane, Njongonkulu. "Human Rights." In Villa-Vicencio and de Gruchy, eds., Doing Ethics in Context, 193-97.
Okorocha, Cyril C. The Meaning of Religious Conversion in Africa: The Case of the Igbo of Nigeria. Aldershot, Hampshire, England, and Brookfield, Vt.: Avebury, 1987.
---. "The Meaning of Salvation: An African Perspective." In William A. Dyrness, ed., Emerging Voices in Global Christian Theology. Grand Rapids: Zondervan, 1994.
---. "African Social History and the Christian Mission in Africa: Implications and Challenges for the Afro-Anglican Movement." Anglican Theological Review 77:4 (Fall 1995): 480-96.
---, ed. The Cutting Edge of Mission: The Report of G-Code 2000. London: Anglican Communion Publications, 1996.
Parratt, John, ed. A Reader in African Christian Theology. London: SPCK, 1987.
The three chapters written by Anglicans are: Harry Sawyerr, "What is African Theology?" (12-28); John S. Pobee, "The Sources of African Theology" (29-36); and Desmond Tutu, "Black Theology and African Theology-Soulmates or Antagonists?" (46-57).
Pityana, N. Barney. "Black Theology." In de Gruchy and Villa-Vicencio, eds., Doing Theology in Context, 173-83.
An examination of the sources of black theology, as well as a challenging look toward its future.
---. "Natural Law Ethics." In Villa-Vicencio and de Gruchy, eds., Doing Ethics in Context, 48-61.
Pobee, John S. Toward an African Theology. Nashville: Abingdon, 1979.
Interpreting essential Christian faith in authentic African language. Topics include Christology, sin and evil, marriage, and the ethics of power.
---. "Political Theology in the African Context." Africa Theological Journal 11:2 (1982): 168-75.
Christians must be actively involved in politics; the role of religion in the political development of African nations.
---. "The People of God and the Peoples." In Wilbert R. Shenk, ed., Exploring Church Growth. Grand Rapids: Eerdmans, 1983.
---. Persecution and Martyrdom in the Theology of Paul. Sheffield: JSOT, 1985.
An examination of the Pauline theology of suffering and martyrdom, in regard to Judaism, the Christ, the Apostle, and the Church.
---, ed. "Theology by the People." Ministerial Formation 29 (March 1985): 3-28.
Sam Amirthan, Joann Nash Eakin, and John Pobee compiled and edited this issue titled "Theology by the People." Featured include Arnulf Camps, "A Reflexion on 'Theology by the People'" (3-6); Kiranga Gatimu, "The Rural Peasantry Participates in Theological Reflection in Kenya" (7-12); Sasagu Arai, "Theology of a Non-Christian in a Prison in Korea" (13-15); J. Severino Croatto, "Popular Religion-An Attempted Statement of the Problem" (16-25); and Samuel Amirtham, "A Resurrection Experience: Life of the Church in China" (26-28).
--- and Bärbel von Wartenberg-Potter, eds, New Eyes for Reading: Biblical and Theological Reflections by Women from the Third World. Bloomington: Meyer Stone; Geneva: WCC; Quezon City, Philippines: Claretian, 1986.
See in section four below Aruna Gnanadason, "Born to Her a Son" (53-55); and Kwok Pui-lan, "God Weeps With Our Pain" (90-95).
---. "Theology and Racism." One World 124 (April 1987): 4-6.
The religious dimension of racism; theology's role in the struggle against racism.
---. "Oral Theology and Christian Oral Tradition: Challenge to Our Traditional Archival Concept." Mission Studies 6:1 (1989): 87-93.
---, ed. "Women and Theology." Ministerial Formation 48 (January 1990): 4-30.
Sam Amirthan, Joann Nash Eakin, and John Pobee compiled and edited this issue titled "Women and Theology." Featured include Ofelia Ortega, "Women and Theology: A Latin American Viewpoint" (4-13); Isabel Apawo Phiri, "Women in Theological Education" (14-19); Kwok Pui-lan, "The Mission of God in Asia and Theological Education" (20-23); Irene W. Foulkes, "A Course That Turned into a Book: Theology from the Perspective of Central American Women" (24-28); and Louise Tappa, "Women Doing Theology" (29-30).
---. "Equipping People of God for God's Mission Today." International Review of Mission 81:321 (January 1992): 21-31.
The mission of the church as the tabernacling of the Word of God in different contexts, as ministry of reconciliation and as sharing in the sufferings of Christ.
---, ed. Exploring Afro-Christology. Frankfurt am Main: Peter Lang, 1992
A series of papers on the topic "Confessing Christ in Africa Today." Anglican contributions are: Pobee, "In Search of Christology in Africa" (9-20) and "Confessing Christ a la African Instituted Churches" (145-51); John S. Mbiti, "Is Jesus Christ in African Religion?" (21-29); and Romney Moseley, "Decolonising Theology in the Caribbean: Implications for Christology and Soteriology" (107-17).
---. "Confessing Christ a la African Instituted Churches." In Pobee, ed., Exploring Afro-Christology. Frankfurt am Main: Peter Lang, 1992, 145-51.
---. "In Search of Christology in Africa." In Pobee, ed., Exploring Afro-Christology, 9-20.
---. Skenosis: Christian Faith in an African Context. Gweru, Zimbabwe: Mambo, 1992.
Mission as the tabernacling of the Word of God in different contexts. The mission of God through the church leads to the enfleshment of the good news in particular cultural contexts.
---. "Europe as a Locus Theologicus." Ecumenical Review 45:2 (April 1993): 194-201.
The current existential condition of Europe and Europeans as the focal point for the relevance of the European theological enterprise.
---. "Mission from Below." Mission Studies 10:1-2 (1993): 148-70.
Concept of mission that is "this-earth-conscious," people-oriented, and nurtured on tradition.
---, ed. Culture, Women and Theology. Delhi: ISPCK, 1994.
Anglican contributions include Pobee's introduction (1-18) and his chapter "In His Own Image . . . Male and Female, He Created Them" (130-36), as well as Kwok Pui-lan, "The Emergence of Asian Feminist Consciousness on Culture and Theology" (65-75).
---. "Healing-An African Christian Theologian's Perspective." International Review of Mission 83:329 (April 1994): 247-55.
Healing, which was a central component in the ministry of Jesus, was widely neglected by the church for many centuries; but it is now experiencing a renaissance in the churches in Africa.
---. "The Sources of African Theology." In Parratt, ed., A Reader in African Christian Theology, 29-36.
---. "The Church and Community." In Mbiti, ed., African and Asian Contributions to Contemporary Theology, 78-88. See section 1.
---. "Mission, Paternalism, and the Peter Pan Syndrome." In Turner and Sugeno, eds., Crossroads are for Meeting, 91-108. See section 1.
Sampson, Courtney. "The Bible in the Midst of Women." In Ackermann, Draper, and Mashinini, eds., Women Hold Up Half the Sky, 55-63.
Sawyerr, Harry. "The Basis of a Theology for Africa." International Review of Missions 52:207 (July 1963): 266-78.
An African contextualizing of the doctrines of incarnation, immortality, divine omnipotence, and eucharist.
---. "Sin and Forgiveness in Africa." Frontier 7:1 (Spring 1964): 60-63.
Traditional African propitiatory rites with their emphasis on covenant, sin, and forgiveness as a point of contact between Christianity and "pagan" Africa.
---. "What is African Theology?" In Parratt, ed., A Reader in African Christian Theology, 12-28.
Tutu, Desmond Mpilo. "Black Theology." Frontier 17:2 (Summer 1974): 73-76.
Theology as the attempt to make sense of the life experience of a particular community of people in relation to God. Repudiation of the claim of "Anglo-Saxon" theology to universal applicability.
---. Hope and Suffering: Sermons and Speeches. John Webster, ed.; compiled by Mothobi Mutloatse. Grand Rapids: Eerdmans; Johannesburg: Skotaville; London: Collins, 1983.
Includes, among others, sermons preached at Steve Biko's memorial service and funeral, and "The Divine Intention," a scriptural and theological refutation of apartheid.
---. "The Theologian and the Gospel of Freedom." In Peter Eaton, ed., The Trial of Faith: Theology and the Church Today. Worthing, West Sussex: Churchman; Wilton, Conn.: Morehouse-Barlow, 1988, 51-65.
The commonplace about "not mixing religion with politics" is contrary to the world views and experience of the peoples of both the Hebrew Bible and Christian Scriptures. If anything, religious people need to be more political.
---. "Postscript: To Be Human Is to Be Free." In John Witte, ed., Christianity and Democracy in a Global Context. Boulder: Westview, 1993, 311-20.
---. "Sermon . . . at the Closing Eucharist in St. George's Cathedral." Anglican Theological Review 77:4 (Fall 1995): 521-23.
---. "Why as Christians We Must Oppose Racism." St. Mark's Review 162 (Winter 1995): 2-7.
---. "Black Theology and African Theology-Soulmates or Antagonists?" In Parratt, ed., A Reader in African Christian Theology, 46-57.
Villa-Vicencio, Charles, ed., Theology & Violence: The South African Debate. Grand Rapids: Eerdmans, 1987.
In particular, see Denise Ackermann's essay, "Women, Violence and Theology" (255-70).
--- and John W. de Gruchy, eds., Doing Ethics in Context: South African Perspectives. Theology and Praxis Series, volume 2. Maryknoll, N.Y.: Orbis; Cape Town: David Philip, 1994.
Note the essays by Wilma Jakobsen, "Ethics in Feminist Theology" (148-60); Njongonkulu Ndungane, "Human Rights" (193-97); and Barney Pityana, "Natural Law Ethics" (48-61).
Cáceres, Adrián D. "The Anglican Communion in Latin America." In Turner and Sugeno, eds., Crossroads are for Meeting, 267-84. See section 1.
Cavalcanti, Robinson. "How I Wish North American Evangelicals Would Influence U.S. Foreign Policy in Latin America." Transformation 2:3 (July-September 1985): 20-22.
By means of their political choices, North American evangelicals can exert enormous influence both in their own country and at the international level.
Craston, Colin, ed. By Word and Deed: Sharing the Good News Through Mission. London: Church House, 1992.
See the essays by Jaci C. Maraschin, "Context of People of God in Community" (101-17); and James H. Ottley, Compassionate Service to the Needy: Sharing in the Compassion of Christ" (33-44).
Davis, Kortright. Mission for Caribbean Change: Caribbean Development as Theological Enterprise. Frankfurt am Main and Bern: Peter Lang, 1982.
The search for theological paths and a Christian social praxis that are appropriate for the Caribbean and that arise out of the Caribbean experience.
---. "Caribbean Basin Initiatives in Theology." Journal of Religious Thought 40:2 (Fall-Winter 1983-84): 7-26.
An overall look at the state of the theological enterprise in the English-speaking sector of the Caribbean.
---. "Jesus Christ and Black Liberation: Toward a Paradigm of Transcendence." Journal of Religious Thought 42:1 (Spring-Summer 1985): 51-67.
Jesus as the liberator of black humanity at the personal, religious, historical, and social levels.
---. "Third World Theological Priorities." Scottish Journal of Theology 40:1 (May 1987): 85-105.
An evaluation of the documents of the first six gatherings of the Ecumenical Association of Third World Theologians.
---. Emancipation Still Comin': Explorations in Caribbean Emancipatory Theology. Maryknoll, N.Y.: Orbis, 1990.
The development and establishment of "theological self-reliance" as key to Caribbean emancipatory theology, an Anglican-Caribbean "take" on liberation theology.
---. "Present and Future Trends in Anglicanism." In Michael P. Hamilton, ed., Anglicanism: Present and Future. Cathedral Papers Series, volume 3, Kelly Fergeson, series editor. Washington, D.C.: Washington National Cathedral, 1992, 25-28.
An analysis of present realities and future trends of Anglicanism, indicating that the Anglican Communion is in the midst of significant change and rejuvenation.
---. "Two Caribbean Theologies of Freedom: The Romney MoseleyKortright Davis Debate." Princeton Seminary Bulletin, new series, 14:1 (1993): 36-54.
---. "Ecumenical Dialogue and Divine Racism." Journal of Religious Thought 50:1-2 (Fall-Spring 1993-94): 57-71.
---. "Let Not the Gods Put Asunder: Can Mature Christians Rescue the Cause of Unity from the Jaws of Social Division?" Mid-Stream: The Ecumenical Movement Today 33:2 (April 1994): 131-49.
---. "Can Mission and Church be Integrated?" In Turner and Sugeno, eds., Crossroads are for Meeting, 109-32. See section 1.
de Souza, Neville W. "The Nature of Authority within the Anglican Communion." In Four Documents on Authority in the Anglican Communion. London: Anglican Consultative Council, 1981, 26-32.
A more or less "standard" discussion of the topic of Anglicanism and authority by a Jamaican bishop.
Desueza, Edmundo. "Evangelism and Justice." Journal of Religious Thought 44:1 (Summer-Fall 1987): 68-77. See Conference on Afro-Anglicanism, section 1.
---. "Towards the Future: Projections and Obstacles." In Kater, ed./trans., We are Anglicans, 103-15.
Fernandez, Hugo M. "The Authority of the Church." In Kater, ed./trans., We are Anglicans, 69-80.
Kater, John L., Jr. "At Home in Latin America: Anglicanism in a New Context." Anglican and Episcopal History 57:1 (March 1988): 4-37.
The history and unique difficulties of Anglican indigenization/contextualization in Latin America. Text in Spanish and English.
---, ed. and trans. We are Anglicans: Essays on Latinamerican Anglicanism. Panama: Episcopal Church, Diocese of Panama, 1989.
Contributions by Jose E. Vilar, James H. Ottley, Jaci C. Maraschin, Glauco Soares de Lima, J. Neptali Larrea, Hugo M. Fernandez, Gustavo A. Mansilla, Glenda R. McQueen, and Edmundo Desueza.
---, ed. The Challenges of the Past, the Challenges of the Future. Cincinnati: Forward Movement for Church Divinity School of the Pacific, 1994.
Essays on mission in light of five hundred years of evangelization in the Americas. Ashton Jacinto Brooks, James H. Ottley, and others.
Larrea, J. Neptali. "The Ministry of the Church." In Kater, ed./trans., We are Anglicans, 59-68.
Mansilla, Gustavo A. "Anglicanism and Ecumenism." In Kater, ed./trans., We are Anglicans, 81-93.
Maraschin, Jaci C. "Is there an Evangelical Theology in Latin America?" Ecumenical Trends 13:7 (July-August 1984): 110-12.
Theological education as the focal point for constructing local theologies in Latin America.
---. "The Church Must Be Reborn in Each Culture of its Experience." In Gerald Charles Davis, Eric Chong, and H. Boone Porter, eds., Setting Free the Ministry of the People of God. Cincinnati: Forward Movement, 1984, 57-71.
A discussion of how indigenous churches engage scripture, liturgy, pastoral ministry, and theology.
---. "Theology, Bodies and People." Ministerial Formation 31 (September 1985): 36-38.
---. "Mary as Theologian." East Asia Journal of Theology 4:1 (April 1986): 165-66.
A brief but thought-provoking meditation on the Magnificat as prototype of a variety of contemporary theologies.
---. "Theology by the Young People in Brazil." In Samuel Amirtham, ed., Stories Make People: Examples of Theological Work in Community. Geneva: WCC, 1989, 63-70.
---. "Context of People of God in Community." In Craston, ed., By Word and Deed, 101-17.
---. "Ecumenism and Liturgy in Latin America." In Thomas F. Best and Dagmar Heller, eds., So We Believe, So We Pray: Towards Koinonia in Worship. Geneva: WCC, 1995.
---. "Liturgy and Latin American Anglicanism." In Kater, ed./trans., We are Anglicans, 31-47.
---. "Toward a Latin American Understanding of Mission." In Turner and Sugeno, eds., Crossroads are for Meeting, 133-56. See section 1.
McQueen, Glenda R. "Anglicans and the Problematic Situation of Latin America." In Kater, ed./trans., We are Anglicans, 95-102.
Moseley, Romney M. Becoming a Self Before God: Critical Transformations. Nashville: Abingdon, 1991.
More a work of religious psychology than theology proper. Based on insights of William James, James Fowler, Carl Jung, and Søren Kierkegaard.
---. "Decolonising Theology in the Caribbean: Implications for Christology and Soteriology." In Pobee, ed., Exploring Afro-Christology, 107-17. See section 2.
Ottley, James H. "Compassionate Service to the Needy: Sharing in the Compassion of Christ." In Craston, ed., By Word and Deed, 33-44.
---. "The Mission of Anglicanism in Latin America." In Kater, ed./trans., We are Anglicans, 21-30.
Soares de Lima, Glauco. "The Sacraments of the Church." In Kater, ed./trans., We are Anglicans, 49-58.
Vilar, Jose E. "What is Latin American Anglicanism?" In Kater, ed./trans., We are Anglicans, 9-20.
Abraham, Dulcie. "Jesus the New Creation: Christology in the Malaysian Context." In Dulcie Abraham, Yvonne Dahlin, Stella M. Faria, Sally Moses, and Sun Ai Lee Park, eds., Asian Women Doing Theology: Report from Singapore Conference, November 20-29, 1987. Kowloon, Hong Kong: Asian Women's Resource Centre for Culture and Theology, 1989, 189-94.
The church all through history has failed to understand fully the meaning of the new creation inaugurated by Jesus. Asian women must recognize and appropriate for themselves the freedom and joy of this new creation.
Ateek, Naim Stifan. Justice, and Only Justice: A Palestinian Theology of Liberation. Maryknoll, N.Y.: Orbis, 1989.
Liberation theology from a Palestinian Christian perspective. The church's prophetic and peacemaking imperatives.
---. "An Arab-Israeli's Theological Reflections on the State of Israel After 40 Years." Immanuel 22-23 (1989): 102-19.
Reflections on the situation in Israel based on three theological principles: God's unfailing involvement in history, God's unfailing demand for justice, and God's inclusive character.
---. The New Consciousness: Palestinian Christians Confront Their Past, Present, and Future in Light of a Palestinian Theology of Liberation. London: Church Missionary Society, [1990].
The Church Missionary Society annual sermon preached on May 14, 1990, at St. Bride's Church on Fleet Street.
---, Marc H. Ellis, and Rosemary Radford Ruether, eds. Faith and the Intifada: Palestinian Christian Voices. Maryknoll, N.Y.: Orbis, 1992.
The Anglican contributions to this volume are: Naim Stifan Ateek, "The Emergence of a Palestinian Christian Theology" (1-6) and "Biblical Perspectives on the Land" (108-16); and Cedar Duaybis, "Becoming Whole: The Challenge of the Palestinian Christian Woman" (119-21).
Borgman, Dean. "Youth, Culture, and Media: Contemporary Youth Ministry." In Samuel, Sider, and Padilla, eds., "Youth Ministry and World Mission," 13-16.
Chan, Alan. "Mission Theology: A Hong Kong Chinese Understanding." In Turner and Sugeno, eds., Crossroads are for Meeting, 157-84. See section 1.
Clarke, Sathianathan. "Redoing Indian Theology: Reflections from a Rural Parish." Bangalore Theological Forum 18:2-3 (April-September 1986): 125-36.
Distinctively Indian-Christian theology has been primarily the work of the educated, privileged elite. A call for a theology arising from the experience and perspective of the "Dalits" (oppressed castes).
Duaybis, Cedar. "Becoming Whole: The Challenge of the Palestinian Christian Woman." In Ateek, Ellis, and Ruether, eds., Faith and the Intifada, 119-21.
Duraisingh, Christopher. "Meaning of God in Process Perspective." The Indian Journal of Theology 21:1-2 (January-June 1972): 92-106.
A doctrine of God formulated in terms of the conceptual vision of Albert North Whitehead's process philosophy can be relevant and meaningful today.
--- and Cecil Hargreaves, eds. India's Search for Reality and the Relevance of the Gospel of John. Delhi: ISPCK, 1975.
Papers from a conference held in Pune, February 1974, on Indian applications of the theology of the fourth gospel. Anglican, Church of South India, and Church of North India contributions: Christopher Duraisingh, "The Gospel of John and the World of the Indian Today" (41-55); P. B. Santram, "The Purpose of St John's Gospel: The Spread of the Good News" (104-21); J. P. Sane, "A Johannine Pattern of Bhakti in Narayan Vaman Tilak" (122-33); S. K. Patro, "The Fourth Gospel and its Relevance to India" (134-38); and P. T. Thomas, "The Inspiration of St John's Gospel for the Life of an Indian Ashram" (139-41).
---. "Indian Hyphenated Christians and Theological Reflections, Part I: A New Expression of Identity." Religion and Society 26:4 (December 1979): 95-101.
---. "Indian Hyphenated Christians and Theological Reflections, Part II: Alternate Modes of Theologising Now Present in India." Religion and Society 27:2 (June 1980): 81-101.
---. "World Religions and the Christian Claim for the Uniqueness of Jesus Christ." The Indian Journal of Theology 30:3-4 (July-December 1981): 168-85.
An examination of Christian truth claims in a religiously plural context.
---. "Reflections on Indian-Christian Theology in the Context of Indian Religious Reality." Bangalore Theological Forum 14:3 (September-December 1982): 176-87.
The location and the nature of Indian Christian theology in the thought-world of Indian religiousness.
---. "The Lima Text on Ministry: A Theological Response." Bangalore Theological Forum 17:2 (April-June 1985): 1-18 .
Theological reflections on the "ministry" portion of the ecumenical text Baptism, Eucharist and Ministry, including Indian contextualization.
---. Ministerial Formation for Mission: Implications for Theological Education." International Review of Mission 81:321 (January 1992): 33-45.
Some theological assumptions behind and practical models of formation and education for Christian mission.
---. "Authentic Witness Within Each Culture." International Review of Mission 84:335 (October 1995): 359-64.
---. "Gospel and Identity in Community." International Review of Mission 85:336 (January 1996): 3-9.
---. "An Interpretation of Theological Method in Asia Today: Concerns and Perspective." In Mbiti, ed., African and Asian Contributions to Contemporary Theology, 36-50. See section 1.
Gnanadason, Aruna. "Born to Her a Son." In Pobee and von Wartenberg-Potter, eds, New Eyes for Reading, 53-55. See section 2.
A brief but moving retelling of the Christmas story, Indian-style.
---. "Feminist Theology: An Indian Perspective." Asia Journal of Theology 2:1 (April 1988): 109-18.
The origins and methodology of the feminist theology movement in India.
---. "Women's Oppression: A Sinful Situation." In Virginia Fabella and Mercy Amba Oduyoye, eds., With Passion and Compassion: Third World Women Doing Theology. Maryknoll, N.Y.: Orbis, 1988, 69-76.
Church and society have associated women with "sinful nature" and have both caused and justified oppression of women. The need for Asian theologians to discover new concepts of God from their own cultural heritage and traditions.
---. "A Spirituality that Sustains Us in Our Struggles." International Review of Mission 70:317 (January 1991): 29-41.
Insights from the liberation theologies and eco-spiritualities of Dalit theology, Asian feminist theology, and tribal theology.
---. "Women and Spirituality in Asia." In King, ed., Feminist Theology from the Third World, 351-60.
Asian spirituality from the Indian perspective of shakti, divine female power.
King, Ursula, ed. Feminist Theology from the Third World: A Reader. Maryknoll, N.Y.: Orbis, 1994.
See Aruna Gnanadason, "Women and Spirituality in Asia" (351-60); and Kwok Pui-lan, "The Future of Feminist Theology: An Asian Perspective" (63-75).
Koshy, Ninan. Religious Freedom in a Changing World. Geneva: WCC, Risk Book Series, 1992.
Analysis of the nature and implications of religious liberty, by a member of the Church of South India.
Kwok Pui-lan. "The Feminist Hermeneutics of Elisabeth Schüssler Fiorenza: An Asian Feminist Response." East Asia Journal of Theology 3:2 (October 1985): 147-53.
The relevance of Schüssler Fiorenza's method of biblical interpretation for Asian feminists in their struggle for liberation.
---. "God Weeps with Our Pain." In Pobee and von Wartenberg-Potter, eds., New Eyes for Reading, 90-95. See section 2.
Feminist theology in Asia as cry, plea, and invocation. It is inscribed on hearts, not written with pens.
---. "Claiming a Boundary Existence: A Parable from Hong Kong." Journal of Feminist Studies in Religion 3:2 (Fall 1987): 121-24.
Exploration of the identity crises of Asian Christian women, from the point of view of Asian feminist theology.
---. "Mothers and Daughters, Writers and Fighters." In Letty M. Russell, Kwok Pui-lan, Ada María Isasi-Díaz, and Katie Geneva Cannon, Inheriting Our Mother's Gardens: Feminist Theology in Third World Perspective. Philadelphia: Westminster, 1988, 21-34.
Some of the implications of Third World women doing their own theology.
---. "The Mission of God in Asia and Theological Education." Ministerial Formation 48 (January 1990): 20-23.
---. "Discovering the Bible in the Non-Biblical World." In R. S. Sugirtharajah, ed., Voices from the Margin: Interpreting the Bible in the Third World. Maryknoll, N.Y.: Orbis; London: SPCK, 1991, 299-315.
An examination of the canon of scripture, biblical truth-claims, and Korean minjung theology. (This volume also contains an excerpt from Niam Stifan Ateek's Justice and Only Justice, 280-86.)
---. "Gospel and Culture." Christianity and Crisis 51:10-11 (July 15, 1991): 223-24.
Discerning the gospel anew, so that it meets Asian people where they are-in the midst of their day-to-day struggles.
---. "Ecology and the Recycling of Christianity." The Ecumenical Review 44:3 (July 1992): 304-7.
Ecological solidarity as a primary challenge for churches in the nineties.
---. Chinese Women and Christianity: 1860-1927. American Academy of Religion Academy Series, number 75. Atlanta: Scholars, 1992.
Especially "theological" is chapter two, which considers the feminization of Christian symbolism in regard to the Chinese term for God, the image of God as Father, Jesus and the salvation story, the relationship between Jesus and women, and the female symbolism of Eve and Mary.
---. "Claiming Our Heritage: Chinese Women and Christianity." International Bulletin of Missionary Research 16:4 (October 1992): 150-54.
---. "Speaking from the Margins." Journal of Feminist Studies in Religion 8:2 (Fall 1992): 102-5.
---. "Chinese Non-Christian Perceptions of Christ." In Leonardo Boff and Virgil Elizondo, eds., Any Room for Christ in Asia? London: SCM; Maryknoll, N.Y., Orbis, 1993, 24-32.
---. "Racism and Ethnocentrism in Feminist Biblical Interpretation." In Elisabeth Schüssler Fiorenza, ed., Searching the Scriptures, volume 1: A Feminist Introduction. New York: Crossroad, 1993, 101-16.
Marginalized women can help recover the liberating potential of the Bible for the salvation of all people.
---. "The Future of Feminist Theology: An Asian Perspective." In King, ed., Feminist Theology from the Third World, 63-75.
The need for feminist theologians to articulate the voice of the oppressed, to integrate theory with practice, and to be more sympathetic to women's needs in different faith communities.
---. Discovering the Bible in the Non-Biblical World. Maryknoll, N.Y.: Orbis, 1995.
See especially chapter three, on a "dialogical model of interpretation."
---. "The Global Challenge." In Rodney Petersen, ed., Christianity and Civil Society. Maryknoll, N.Y.: Orbis; Cambridge: Boston Theological Institute, 1995, 137-49.
---. "Business Ethics in the Economic Development of Asia: A Feminist Analysis." Asia Journal of Theology 9:1 (April 1995): 133-45.
---. "The Emergence of Asian Feminist Consciousness on Culture and Theology." In Pobee, ed., Culture, Women and Theology, 65-75. See section 2.
Nazir-Ali, Michael. "Wholeness and Fragmentation: The Gospel and Repression." Evangelical Review of Theology 10:4 (October 1986): 335-41.
The meaning of the Gospel's offer of wholeness in contexts of repression.
---. From Everywhere to Everywhere: A World View of Christian Mission. London: Collins, 1991.
An historical and theological examination of Christian mission. Includes analyses of mission as presence, identification, dialogue, action, evangelism, and unity.
---. "Christology in an Islamic Context." In Samuel and Sugden, eds., Sharing Jesus in the Two Thirds World, 141-56.
Oxford Centre for Mission Studies and Oxford Youth Works. "Adolescence, Youth Ministry, and World Mission" (a summarized conference report). In Samuel, Sider, and Padilla, eds., "Youth Ministry and World Mission," 17-18.
Patro, S. K. "The Fourth Gospel and its Relevance to India." In Duraisingh and Hargreaves, eds., India's Search for Reality, 134-38.
Samuel, Vinay, and Chris Sugden, eds. Sharing Jesus in the Two Thirds World: Evangelical Christologies from the Contexts of Poverty, Powerlessness and Religious Pluralism. Grand Rapids: Eerdmans; Bangalore, India: Partnership in Mission-Asia, 1983.
Contains the papers of the first conference of Evangelical Mission Theologians from the Two Thirds World held in Bangkok, March 22-25, 1982. Anglican contributions: Samuel and Sugden, "Dialogue with Other Religions-An Evangelical View" (122-40); and Michael Nazir Ali, "Christology in an Islamic Context" (141-56).
---. The Church in Response to Human Need. Grand Rapids: Eerdmans; Oxford, U.K.: Regnum, 1987.
Contains the papers of a conference on the Church in Response to Human Need, held in Wheaton, Illinois, June 1983. The paper by editors Samuel and Sugden, "God's Intention for the World" (128-60), focuses on the implications of God's action in history for the developing countries, the only Anglican contribution.
---. Lambeth: A View from the Two Thirds World. London: SPCK; Harrisburg: Morehouse, 1989.
How the pastoral letters and reports of the 1988 Lambeth Conference are read by people from the Two Thirds World, and how they perceive others reading and interpreting such materials.
---, Ronald Sider, and Renee Padilla, eds. "Youth Ministry and World Mission." Transformation 11:2 (April-June 1994): 13-20.
The articles collected under this heading include: Dean Borgman, "Youth, Culture, and Media: Contemporary Youth Ministry" (13-16); Oxford Centre for Mission Studies and Oxford Youth Works summarized conference report, "Adolescence, Youth Ministry, and World Mission" (17-18); Pete Ward, "Popular Culture and Youth Ministry in the English Context" (19-20).
---. "The Church and the Pain of the World." Conrad Grebel Review 13:3 (Fall 1995): 233-41.
Sane, J. P. "A Johannine Pattern of Bhakti in Narayan Vaman Tilak." In Duraisingh and Hargreaves, eds., India's Search for Reality, 122-33.
Santram, Pritam B. "Jesus: The Christ of Mystical Union or the Prophetic Christ?" The Indian Journal of Theology 24:3-4 (July-December 1975): 126-31.
A misleading title. The article deals only with the prophetic Christ. Considers both biblical evidence and scholarly appraisals.
---. "Jesus Christ and the Kingdom of God: A New Testament Perspective." The Indian Journal of Theology 29:2 (April-June 1980): 81-91.
An exploration of the meaning of the expression "kingdom of God" in the teaching of Jesus.
---. "The Purpose of St. John's Gospel: The Spread of the Good News." In Duraisingh and Hargreaves, eds., India's Search for Reality, 104-21.
---. "Mission of the Church in the Indian Context." In Turner and Sugeno, eds., Crossroads are for Meeting, 67-90. See section 1.
Thomas, P. T. "The Inspiration of St. John's Gospel for the Life of an Indian Ashram." In Duraisingh and Hargreaves, eds., India's Search for Reality, 139-41.
Wang Hsien Chih. "The Problem of Religious Fundamentalism in Relation to Ethnicity, Power and Ideology: An Asian Perspective." Reformed World 42:1 (March 1992): 25-32.
---. "Some Perspectives on Homeland Theology in the Taiwanese Context." In R. S. Sugirtharajah, ed., Frontiers in Asian Christian Theology: Emerging Trends. Maryknoll, N.Y.: Orbis, 1994, 185-95.
A theology of "homeland" for Taiwan inspired by the Israelite experience of the promised land and Jesus's proclamation of the kingdom of God. People, land, power, and God as the key themes.
Ward, Pete. "Popular Culture and Youth Ministry in the English Context." In Samuel, Sider, and Padilla, eds., "Youth Ministry and World Mission," 19-20.
Wickremesinghe, Lakshman. "Togetherness and Uniqueness: Living Faiths in Inter-relation." Dialogue 7:1 (1980): 4-22.
---. "Christianity in the Context of Other Faiths." In Virginia Fabella, ed., Asia's Struggle for Full Humanity: Toward a Relevant Theology. Maryknoll, N.Y.: Orbis; Colombo, Sri Lanka: Centre for Society and Religion, 1980, 28-36.
Christians in religiously plural settings need to be in constructive dialogue with adherents of other faiths.
---. "Church Union and the Renewal of Human Community." Midstream 21:2 (April 1982): 106-26.
Note: The introduction is the work of Fredrica Harris Thompsett. She and Joseph Molleur originally compiled this working bibliography between 1993 and 1995, and partially updated it in May 1997.
2. John A. Simpson, Fredrica Harris Thompsett and Donald Henry Kortright Davis, Anglicanism, Present and Future (Washington, D.C.: Washington National Cathedral, 1992), 26.
3. Kortright Davis, Emancipation Still Comin': Explorations in Caribbean Emancipatory Theology (Maryknoll, N.Y.: Orbis Books), 70.
4 . The Truth Shall Make You Free: The Lambeth Conference 1988 (London: Anglican Consultative Council, 1988), 87.
5 .Two of the study papers prepared for this section are: "God's Mission and the Laity and Work in the World," which I prepared, and "God's Mission and a Changing Church" by my faculty colleague, Ian T. Douglas. On the overall format for the 1998 Lambeth Conference, see Mark Dyer, "The Lambeth Conference 1998: A Perspective," The Anglican 24:2 (Spring 1995): 1-4.
6 . I have chosen the phrase, "practicing Anglicans," here to refer to those who are on church or other rolls as active members rather than, as is the case in some provinces, numerically counting all those registered by virtue of their baptism.
7 . See Desmond Tutu, The Rainbow People of God: The Making of a Peaceful Revolution, John Allen, ed. (New York: Doubleday, 1994).
8. I think that these skeptics were equating "real" theology with systematic theology, representing their dominant cultural assumptions about what counts as acceptable theology.
9. It is my intention and that of colleagues at the Episcopal Divinity School-who are active participants in the Anglican, global, and ecumenical studies component of the school's life-to update and amend this bibliography on a regular basis. Additional entries are welcome.
10. John S. Pobee and Bärbel von Wartenberg-Potter, eds., New Eyes for Reading: Biblical and Theological Reflections by Women from the Third World (Bloomington: Myer Stone; Geneva: WCC; Quezon City, Philippines: Claretian, 1986).