The essays and case studies that make up The Asianization of Christianity: New Models for Mission collectively present a convincing argument for contextualizing the gospel by providing examples of biblically faithful contextualization in diverse Asian fields. As a long-time missionary who has served in East and Southeast Asia, I often look back on my first years in the field and cringe at the mistakes stemming from an inability to listen and study the host culture I was serving. Many years later, while I better understand the importance of contextualization in ministry, I often struggle with how to do it well in my particular context in Asia. The practical, biblical examples in James’s book are a welcome contrast and complement to current literature on contextualization, which tends to focus on theory or forsake doctrinal fidelity for cultural relevance.
James introduces the book by defining the term “Asianization” and explaining why Asianization is necessary for reaching the pluriform cultures of Asia. It is here that James makes his argument that Asianization is a form of “intercultural engagement,” over and against “cultural negation” and “cultural appropriation,” that is needed if the gospel is to be understood in Asian contexts (pp. 6–7).
The book proceeds to argue for Asianization in three sections, each comprised of essays and case studies written by experts in their specific fields of ministry. Section 1, “Core Issues,” offers a four-chapter overview of important themes to help the reader understand the case studies that follow. This gives the reader a brief introduction to the missiological conversation around contextualization (ch. 1), a historical overview of contextualization in Asia (ch. 2), communication theory (ch. 3), and collectivism (ch. 4).
Section 2, “Mission and Church,” consists of case studies written by cultural insiders demonstrating how Asianization is practiced in evangelism and church formation. The case studies come from those who have ministered throughout Asia, including in Buddhist (chs. 5–6), Hindu (chs. 7–8), Muslim (chs. 9–11), and animistic contexts (ch. 12).
Section 3, “Training and Discipleship,” consists of case studies related to the discipleship of Christians. These case studies demonstrate Asianization in action from mission contexts as diverse as churches in mainland China (ch. 14) or the Dayak of Kalimantan, Indonesia (ch. 17). Finally, James concludes the book by summarizing his call for Asianization and offering an eight-point model for missions practice in Asia via Asianization.
Though the contributors come from many different backgrounds, several prominent themes repeat through their stories of contextualization, including the prominence of community and family, the necessity for patience and years of listening and understanding in missions practice, and the importance of allowing Asians to encounter the gospel through actions as much, if not more than, words. As a missionary with almost two decades of experience, I learned the extent to which Asian cultures differ from Western assumptions and the challenge these differences place on those who minister in Asia.
The strength of the book’s argument comes not only from the diversity of case studies but also from the expertise of the contributors. Many of the contributors are pastors and missionaries who are cultural insiders. It is one thing to read theory about contextualization but quite another to read about common missionary mistakes made in reaching the majority Bhama Buddhist population in Myanmar by Peter Thein Nyunt, a former Buddhist monk (ch. 4). Insider perspectives like these give the case studies an added authoritative weight.
The book’s biggest shortcoming is the absence of conversation around the dynamic impact of globalization and urbanization on Asian cultures. Throughout Asia, populations continue to migrate from rural villages to large megalopolises. The effect of this migration, especially among younger generations, has resulted in shifts towards more Western secularity and individuality that have challenged traditional Asian cultural assumptions. Save one chapter on training the Filipino diaspora in Singapore, the rest of the book primarily dealt with case studies in traditional rural areas in Asia. However, more of the current population in Asia lives in cosmopolitan megalopolises like Shanghai, Jakarta, or Bangalore than in villages. The book would have been much improved by including case studies of Asianization from ministry practitioners in locations like these that, it could be argued, are increasingly becoming “de-Asianized.” Those looking for missiological advice in these contexts may find this book less helpful.
The Asianization of Christianity is recommended for missionaries and ministry practitioners interested in reaching some of the most unreached people in Asia, whether in local contexts or diaspora ministry. This book provides training material for missionaries who serve or plan to serve in non-urban Asian contexts. The case studies would also be beneficial as individual examples for seminary courses on missions and contextualization. The perspectives given and the argument for Asianizing the gospel will help advance missions practice and give missionaries a deeper understanding of the mindset of those they desire to reach.
