“globalization presents Christians with a rare opportunity...to think afresh how we steward the gospel in light of complex global realities, as well as how we conduct ourselves as members of a genuine global faith.”1
refers to how globalization is linked both to what is good and what is evil in the world.2
provides a series of definitions of globalization.3
distinguishes between globalization which refers to specific forces and processes and globalism, specific ideological forces which seek to shape globalization.4
“Globality does not always describe an individual person’s awareness of globalization, but it does describe the unavoidable context of his or her life course and life chances. We are, each of us,
cosmopolitans now”5
“We propose defining globalization as a set of complexly related historical processes by which local situations throughout the world are increasingly interconnected within a single, but often conflicted, social space.”6
“Today, in the wake of the War on Terror and the fear over contagious disease, the world appears less open, however inter-connected it may remain”7
claims that the distinction between refugee and immigrant is becoming unclear, arbitrary and unhelpful.8
“The number of migrants
— defined as people who have lived outside their homeland for one year or more — is
estimated at 150 million. These international migrants are unevenly spread across the
globe, despite excited xenophobic foreboding that Western societies are being
overwhelmed by immigrants. Most global migration takes place within the non-Western
world in the form of South-South migration. Sub-Saharan Africa, with an estimated 35
million migrants, has the largest numbers of any continent, followed by Asia and the Middle
East. Additionally, most migrants — including the bulk of the world’s 17 million officially
registered refugees and asylum seekers — stay in their region of origin. At the same time,
there are significant movements of people on-the-move from South to the North. Indeed, it is
noteworthy that South-to-North migration accounts for 40 percent of trans-boundary flows.16
What begin as South-South transfers often end up as South-to-North flows.”9 Scope of migration is of course greater because it also affects those who remain geographically static.10
on migrants “The wealthy typically fare well, enjoying amenities cosmopolitan centres offer
in education, culture, entertainment and services, while the poor typically fall between
cracks (or gaping holes) due to insufficient human service infrastructures, crime and
poverty”11
narrates the issue of migration in the Japanese and Canadian churches.12
“It is helpful to remember that contemporary globalization increasingly describes a world in which what is one Christian’s “Samaria, Jerusalem, and the World” turns out to be another Christian’s in
reverse; our own familiar localities are another Christian’s “ends of the earth.”13
refers to the concept of “brain drain”. In the case of Christian leaders an ambiguous concept, as many have the opportunity for missionary service in the West/North.14
“It happens that most of the non-Western missionary movement today consists of
lay people who are on the move — of women and children, labourers, refugees, students
and diasporic communities.”15
Critiques the Western model of mission for being dependent on affluence in the sending country.16
“how internationalized Western agencies can unwittingly create a Western mindset for non-Western missionaries in their organization.”17
1J Yates, Globalization and the Gospel: Rethinking Mission in the Contemporary World, Lausanne Occasional Paper No. 30, (Lausanne Committee for World Evangelization, 2005) available online at www.lausanne.org [Accessed August 5 2008] 7.
2J Yates, Globalization and the Gospel: Rethinking Mission in the Contemporary World, Lausanne Occasional Paper No. 30, (Lausanne Committee for World Evangelization, 2005) available online at www.lausanne.org [Accessed August 5 2008] 13.
3J Yates, Globalization and the Gospel: Rethinking Mission in the Contemporary World, Lausanne Occasional Paper No. 30, (Lausanne Committee for World Evangelization, 2005) available online at www.lausanne.org [Accessed August 5 2008] 17.
4J Yates, Globalization and the Gospel: Rethinking Mission in the Contemporary World, Lausanne Occasional Paper No. 30, (Lausanne Committee for World Evangelization, 2005) available online at www.lausanne.org [Accessed August 5 2008] 17–19.
5J Yates, Globalization and the Gospel: Rethinking Mission in the Contemporary World, Lausanne Occasional Paper No. 30, (Lausanne Committee for World Evangelization, 2005) available online at www.lausanne.org [Accessed August 5 2008] 20.
6J Yates, Globalization and the Gospel: Rethinking Mission in the Contemporary World, Lausanne Occasional Paper No. 30, (Lausanne Committee for World Evangelization, 2005) available online at www.lausanne.org [Accessed August 5 2008] 22.
7J Yates, Globalization and the Gospel: Rethinking Mission in the Contemporary World, Lausanne Occasional Paper No. 30, (Lausanne Committee for World Evangelization, 2005) available online at www.lausanne.org [Accessed August 5 2008] 24.
8J Yates, Globalization and the Gospel: Rethinking Mission in the Contemporary World, Lausanne Occasional Paper No. 30, (Lausanne Committee for World Evangelization, 2005) available online at www.lausanne.org [Accessed August 5 2008] 25.
9J Yates, Globalization and the Gospel: Rethinking Mission in the Contemporary World, Lausanne Occasional Paper No. 30, (Lausanne Committee for World Evangelization, 2005) available online at www.lausanne.org [Accessed August 5 2008] 25.
10J Yates, Globalization and the Gospel: Rethinking Mission in the Contemporary World, Lausanne Occasional Paper No. 30, (Lausanne Committee for World Evangelization, 2005) available online at www.lausanne.org [Accessed August 5 2008] 26.
11J Yates, Globalization and the Gospel: Rethinking Mission in the Contemporary World, Lausanne Occasional Paper No. 30, (Lausanne Committee for World Evangelization, 2005) available online at www.lausanne.org [Accessed August 5 2008] 28.
12J Yates, Globalization and the Gospel: Rethinking Mission in the Contemporary World, Lausanne Occasional Paper No. 30, (Lausanne Committee for World Evangelization, 2005) available online at www.lausanne.org [Accessed August 5 2008] 28–29.
13J Yates, Globalization and the Gospel: Rethinking Mission in the Contemporary World, Lausanne Occasional Paper No. 30, (Lausanne Committee for World Evangelization, 2005) available online at www.lausanne.org [Accessed August 5 2008] 29.
14J Yates, Globalization and the Gospel: Rethinking Mission in the Contemporary World, Lausanne Occasional Paper No. 30, (Lausanne Committee for World Evangelization, 2005) available online at www.lausanne.org [Accessed August 5 2008] 35.
15J Yates, Globalization and the Gospel: Rethinking Mission in the Contemporary World, Lausanne Occasional Paper No. 30, (Lausanne Committee for World Evangelization, 2005) available online at www.lausanne.org [Accessed August 5 2008] 43–44.
16M Shaw Jr, “The Future of Kingdom Work in a Globalizing World” in J Yates, Globalization and the Gospel: Rethinking Mission in the Contemporary World, Lausanne Occasional Paper No. 30, (Lausanne Committee for World Evangelization, 2005) available online at www.lausanne.org [Accessed August 5 2008] 47–49, 47.
17M Shaw Jr, “The Future of Kingdom Work in a Globalizing World” in J Yates, Globalization and the Gospel: Rethinking Mission in the Contemporary World, Lausanne Occasional Paper No. 30, (Lausanne Committee for World Evangelization, 2005) available online at www.lausanne.org [Accessed August 5 2008] 47–49, 48.
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