Tuesday 23 September 2008

Stromberg

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huge population movements and migration of people that have upset all religious practices, especially that of protector of space, both geographic and cultural.”1

differentiates between multiethnic churches and multicultural churches “Multicultural community implies a sharing of visions, of hopes for the future; too often, in their experience, there is a variety of cultures without any trace of togetherness.”2

“Koreans are among the newer residents in central and western Europe. In establishing churches in Europe, they have re-created the diversity of denominations from Korea. The primary purpose of the consultation was to build bridges between the different Korean church groups in Europe”3

“There was the painful recognition that language operates as a mechanism of exclusion. For example, to refer to immigrants as foreigners, or even as guests, does not suggest the family relationship of Christian brothers and sisters. An emphasis upon hospitality by local parishes replaces the challenge of an ecumenical sharing of resources or common mission.”4

“Korean churches, whose mission focus has been largely on pastoral care and spiritual life in the local congregation, were challenged to strengthen their common witness as Korean congregations, their cooperation with European churches, and their solidarity with minorities in Europe. They need to face all this in the midst of the diaspora experience itself, including the identity questions of the second generation!”5

“these new churches and congregations are not really on the agenda of the mainstream churches, which in some situations may not even be aware of them.”6



“The context of Western secularization and postmodernism of the historic indigenous churches contrasts with the context of many migrant churches that emphasize the reality of transcendental experience. When migrant churches express their call to mission as "bringing back the gospel," they misunderstand the secularized postmodern context in which they are heard and thus are often not taken seriously. Another area that reveals the contrasting contexts and the need for dialogue between historical and immigrant churches is that of health, healing, and wholeness. To what extent can the Western debate about an integral concept of health and healing be challenged and enriched by an African understanding of healing?”7

1JS Stromberg, Responding to the Challenge of Migration: Churches within the Fellowship of the World Council of Churches (WCC)” Missiology 31:1 (2003)4550, 45.

2JS Stromberg, Responding to the Challenge of Migration: Churches within the Fellowship of the World Council of Churches (WCC)” Missiology 31:1 (2003)4550, 46.

3JS Stromberg, Responding to the Challenge of Migration: Churches within the Fellowship of the World Council of Churches (WCC)” Missiology 31:1 (2003)4550, 47.

4JS Stromberg, Responding to the Challenge of Migration: Churches within the Fellowship of the World Council of Churches (WCC)” Missiology 31:1 (2003)4550, 47.

5JS Stromberg, Responding to the Challenge of Migration: Churches within the Fellowship of the World Council of Churches (WCC)” Missiology 31:1 (2003)4550, 47.

6JS Stromberg, Responding to the Challenge of Migration: Churches within the Fellowship of the World Council of Churches (WCC)” Missiology 31:1 (2003)4550, 48.

7JS Stromberg, Responding to the Challenge of Migration: Churches within the Fellowship of the World Council of Churches (WCC)” Missiology 31:1 (2003)4550, 48.

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