Harley

Describes missionary training at the Antioch mission. (22-24)1 Refers to it as one of the first Brazilian agencies (note “the first” like Tostes) (22)2

need to help young Brazilians overcome cultural naivete. (23)3

focus on spiritual warfare and inner healing (23)4

Tostes

In describing the newness of the Brazilian Missionary Movement claims that the first evangelical Brazilian Missionary Agency was founded in 1976---the Antioch Mission (why is she ignoring denominational missions?!!!!!!!!!!!!!!!)1 (164)

critiques the sending of missionary personnel without adequate care.2 (164)

points to a growing concern with pastoral care.3 (165)

summarizes a pre-field, on-field, post-field model of pastoral care.4 (165-166)

points to the need to develop a theology of suffering which goes against Brazilian stress on beauty and enjoyment. Challenges (1) extreme suffering e.g. War (2) meagre results (3) disease, esp. Malaria.5 (167)

M Tostes, “Preparing to Persevere in Brazilian Missions” in K O' Donnell, Doing Member Care Well: Perspectives and Practices from Around the World, (Pasadena: William Carey Library, 2002) 163–171.

Escobar

“COMIBAM, the largest coordinating agency of Latin American missions shows that the
number of Latin American missionaries in the year 2001 was 6,455. These figures do
not take into account the number of migrants from the majority world that carry on
missionary work in the countries where they move as migrants or refugees.”(15)1
“Catholics in Latin America are concerned by the fact that though half the Catholics of the world live in Latin America, only 2% of the Catholic missionary force comes from that region.”(15)2

argues that in many marginalized churches a stewardship for survival leads to greater voluntarism and lay involvement. (16)3

points to economic and social disparaties as an obstacle to partnership. (17)4

“Third, participation in global mission requires established and durable institutional
structures. Some young churches in the south are characterized by institutional fragility
and weakness which make difficult the existence of a continuous pattern of support and
care for the missionary effort. In the enthusiastic or charismatic phase of a movement
institutional structures are secondary and there is even a revolt against them, because
revival has broken the structures. However, structures are indispensable and again, they
have to be contextual. This contextuality is very important in relation to the frame of
disparity that we have observed above. The reproduction of support structures that reflect
the needs and demands of an affluent society requires drastic revision.” (17)5

wonders whether the IURD should be invited to Edingburgh 2010. (18)6

S Escobar, “Mission from Everywhere to Everyone: the Home Base in a New Century” Towards 2010 Homepage Available online at www.towards2010.org.uk/papers.htm [Accessed August 4 2008]

Zillner

Claim that the growth of the evangelical church in Brazil is not matched by growth in interest in Mission.(3)1

“Resumo dos resultados
Participantes – 2.190
Homens – 58%
Mulheres – 42% [men overrepresented?]
35% com idade entre 21 e 30 anos
33% com instrução universitária completa [too high?]
?9% freqüentam igreja evangélica há mais de 5 anos, sendo que 32% pertencem
ao ramo Batista. [too many Baptists?]
98% crêem que parte do mundo ainda não ouviu falar do Evangelho
78% responderam que Missões é diferente de Evangelismo
99% responderam que fazer Missões transculturais é uma necessidade e
obediência e 92% responderam que é uma tarefa de todo cristão: orando,
contribuindo ou indo.
7% não ouvem mensagens sobre Missões transculturais
21% nunca leram um livro sobre Missões transculturais
25% nunca participaram de um Congresso ou Conferência de Missões
82% estão envolvidos com Missões transculturais: acompanhando, enviando,
sustentando ou orando; 14% estão envolvidos há menos de 1 ano.
1% não tem interesse em Missões transculturais
37% freqüentam igrejas onde não existe ministério ou departamento de Missões
74% freqüentam igrejas que apóiam missionários atualmente” (4)2

Note that there is little analysis of the methodology of the research, nor of potential distortions.

M Zillner & E Zillner, O Evangélico e a Obra Missionária, (São Paulo: SEPAL/AMTB/APMB, 2006) available online at http://pesquisas.sepal.info [Accessed, August 4 2008]

Carriker

“My overall sense was that the Brazilian missionary movement is moving into a new phase, beyond the initial enthusiasm of the 70’s and 80’s and the discoveries of the challenges of ministries in other cultures and often lack of adequate infrastructure and support of the 90’s, to some real contributions that can happen after 20-30 years in cross-cultural ministry, as some of these missionaries now have. Of course, the “former” two phases also continue to accompany the movement and will do so simultaneous to this newest phase.”1

T Carriker, “Latin American Missionaries” The Church in Mission: A Forum for Local Congregations in Mission Homepage available online at http://missional.info/?p=8 [Accessed July 31 2008].

Botelho Gigante

Despite the fact, referring to P Johnstone, that Brazil is the third country in sending missionaries, disputes P Wagner's claim that in 2010 Brazil will be the strongest missionary force. Attributes this to a lack of effective partnerships with Northern Churches.1 (1)
Claims that 3000 cross cultural missionaries is a negligible number considering the size of the Brazilian evangelical church.2 (3)
affirms that the divisions amongst missionary agencies weakens them, including producing decent publicity material. Particularly laments divisions between pentecostal/charismatics and historical evangelicals, the former underestimating the importance of cross cultural training and long term work, the latter underestimating prayer and spiritual warfare. (4)3
“Hoje os missionários latinos podem viver bem com cerca de um quinto do sustento requerido pelos missionários vindos do hemisfério Norte.” (5)4
lack of English language often an obstacle, especially in setting up international partnerships. (5-6)5
claims that in Brazil the average individual contribution to missions is R$ 1,30.6 (6)
complains about the resistance of Western Churches and agencies, especially in the US, of partnering with Brazilian churches.7 (7-9)
complains that Latin American innovative approaches get criticised for diverting from “traditional” Western approaches.8 (9-10)
critiques a cultural propensity of not being faithful to promises made. Points to research suggesting that only 5% of pledges are kept.9 (10)
“Há muitas igrejas interessadas em ver suas “extensões” nos países do hemisfério Norte, especialmente entre a comunidade de brasileiros que vivem como imigrantes nos países ricos.” 10(11)
complains about the way in which cross cultural missionaries are treated as less important than pastors, including their wages.11
points to the concentration of churches in Brazil in areas of greater financial prosperity and links this to a lack of interest in cross cultural mission.12
states that with the centralisation of power in Brazilian churches, president pastors tend to show little interest in supporting cross cultural mission.13

D Botelho, “Brasil: O Gigante Adormecido” Associação de Missões Transculturais Brasileiras Homepage available online at http://www.amtb.org.br/home/index.php?option=com_content&task=view&id=180&Itemid=38 [Accesses July 30 2008]

Taylor too valuable

Points to the coming of age of Latin American missions in the 1987 Comiban meeting in Sao Paulo. (143)1
1995 1,764 cross cultural missionaries working overseas, average growth of 9% a year.2 (144)
economic stability linked with increase with sending missionaries.(144)3
Tendency of Brazilian missionaries to concentrate where they can speak Portuguese and Spanish.4 (144)
c.70% of missionaries sent by Brazilian agencies or churches.5 (145)
Only 18% of Brazilian agencies are Pentecostal, the others are traditional or interdenominational.6 (146)
points to financial difficulties, inadequate training, lack of commitment and personal and character issues amongst missionaries as the main causes of attrition.(which Limpic places at 7% a year; far away from popular claims of 15%)7 (149-150)
higher attrition amongst newer agencies.8 (150)
positive attitude towards support agencies provide for missionaries, with weakness in formal support and the education of missionary children.9 (151)
training for missionaries tends to be provided by agencies themselves.10 (152)

Points to the fact that from the start of the 20th century the Assemblies of God, Baptists and Presbyterians in Brazil have sought to share the gospel with other Latin American nations and Portugal.11 (183) Role of YWAM and other youth agencies in stimulating interest even further. (183)12
Candidates vary in social and educational background, but tend to be mainly young (184)13
Points to the role of the AMTB in setting standards for screening and sending missionaries, which are not always followed by all agencies.(186)14
Latin America, problem with an overemphasis on the visible and superficial. (188)15
Brazilian missionaries said to have problems taking Portuguese people seriously, and Portuguese often do not accept Brazilian workers.16 (188)
problem of loneliness and lack of extended family for many L. American missionaries. (189)17

refers to the role of the jeitinho in Brazilian culture and the conflict caused when Brazilian missionaries resort to this technique on the field.18 (213-214)

Oswaldo Prado: refers to missionaries returning broken, or refusing to return from mission field. (314)19
A Nasser: lack of preparation for Brazilian missionaries to work in teams, especially international ones. (316)20
Both Prado and Nasser refer to the problem of a lack of clarity in the roles of the sending church and the agency. (321)21

Escobar

Southern Christianity= popular/ grassroots Christianity¹ (12-13) "marked by a culture of poverty, an oral liturgy, narrative preaching, uninhibited emotionalism, maximum participation in prayer and worship, dreams and visions, faith healing, and an intense search for community and belonging ²(13)

"Probably there has been no point at which missionary action and imperial action have been so closely linked in theory and practice as in the evangelization of the AmericaS" ³(46)

more ambiguous relationship between empire and missions in the case of Protestant mission ⁴(48)

Latin American---protestant mission came at a time of British support for the independence of colonies (⁵49)

American missionaries often don't perceive their work as linked to American expansion, the same is not to be said of those who receive them ⁶(50)

importance of voluntarism and student movements in American mission⁷ (49-51)

"The estimated number of missionaries sent from Latin America had risen from 820 in 1972 to 1,127 in 1980 to 3,026 in 1988. The most recent study available shows that by 1997 there were 284 Protestant sending agencies and a total of 3,921 missionaries in Latin America." ⁸(166)

1S Escobar,A Time for Mission: The Challenge for Global Christianity, The Global Christian Library, (Leicester: InterVarsity Press: 2003) 12–13.

2S Escobar,A Time for Mission: The Challenge for Global Christianity, The Global Christian Library, (Leicester: InterVarsity Press: 2003) 13.

3S Escobar,A Time for Mission: The Challenge for Global Christianity, The Global Christian Library, (Leicester: InterVarsity Press: 2003) 46.

4S Escobar,A Time for Mission: The Challenge for Global Christianity, The Global Christian Library, (Leicester: InterVarsity Press: 2003) 48.

5S Escobar,A Time for Mission: The Challenge for Global Christianity, The Global Christian Library, (Leicester: InterVarsity Press: 2003) 49.

6S Escobar,A Time for Mission: The Challenge for Global Christianity, The Global Christian Library, (Leicester: InterVarsity Press: 2003) 50.

7S Escobar,A Time for Mission: The Challenge for Global Christianity, The Global Christian Library, (Leicester: InterVarsity Press: 2003) 49–51.

8S Escobar, A Time for Mission: The Challenge for Global Christianity, The Global Christian Library, (Leicester: InterVarsity Press: 2003) 166.

Perspectives

R Winter, 'World Mission Survey', in R Winter, SC Hawthorne (eds), Perspectives on the World Christian Movement A Reader, revised edition, (Pasadena: William Carey Library, 1992) B193–B212.

o

points to a sudden growth in interest in World Missions in Latin America in the 1980s¹ (B197-B198)

*

D McGavran, 'Today's Task, Opportunity and Imperative', in R Winter, SC Hawthorne (eds), Perspectives on the World Christian Movement A Reader, revised edition, (Pasadena: William Carey Library, 1992) D3–D16.

o

claims that many Italian migrants to Brazil were ignored by those who simply focused on Portuguese-speaking Brazilians. Great growth was achieved by an Italian convert from Chicago.

"In general it may be said that responsive segments exist in many lands, but they are not always found by missionaries or national church leaders." ²(d-11)

1R Winter, 'World Mission Survey', in R Winter, SC Hawthorne (eds), Perspectives on the World Christian Movement A Reader, revised edition, (Pasadena: William Carey Library, 1992) B193–B212, B197–B198.

2D McGavran, 'Today's Task, Opportunity and Imperative', in R Winter, SC Hawthorne (eds), Perspectives on the World Christian Movement A Reader, revised edition, (Pasadena: William Carey Library, 1992) D3–D16, D11.

Matos

Provides a brief, non-analytical, history of Brazilian cross cultural missions.¹

1A Matos, “História das Missões na Igreja Brasileira do Século XX” Ejesus Homepage available online at www.ejesus.com.br 25 March, 2008

Freston UCKG

". From around 400 in 1989, there are now about 2,500 Brazilian Protestant missionaries, nearly 90 per cent of whom are sent by missionary societies resulting from Brazilian initiative. The receiving countries (over 70) cover all the continents."¹ (35)

"The Brazilian missionary effort has not been accompanied by the dose of messianism of many Korean and some Ghanaian missionaries regarding the present or future role of their countries in the world ... Brazilians have wanted to believe that their cultural and racial mix equipped them perfectly for cross-cultural engagement. But ease in breaking barriers and mixing in new environments is not the same as cultural sensitivity; in fact, it may lead merely to quicker mistakes. While Brazil is a country of considerable racial inter-marriage, few people are used to regular contact with other languages and cultures."² (35-36)

"While the historical churches (such as the Brazilian Presbyterians) prefer to work with sister-churches abroad, responding to requests for missionaries with specific qualifications (e.g. in church-planting, youth work, etc.), and many inter-denominational agencies seek to open new autochthonous denominations in the country of destination, allowing the group of new national believers to decide on their course of action, the UCKG and most other Brazilian Pentecostal denominations practise a model of direct ecclesiastical transplant, founding branches of their denomination around the globe and employing everywhere virtually the same techniques that have served them well in Brazil. "³

1P Freston ' The Universal Church of the Kingdom of God: A Brazilian Church Finds Success in Southern Africa',Journal of Religion in Africa 35:1 (2005), 33–65, 35.

2P Freston ' The Universal Church of the Kingdom of God: A Brazilian Church Finds Success in Southern Africa',Journal of Religion in Africa 35:1 (2005), 33–65, 35–36.

3P Freston ' The Universal Church of the Kingdom of God: A Brazilian Church Finds Success in Southern Africa',Journal of Religion in Africa 35:1 (2005), 33–65, 36–37.